https://bou.de/u/api.php?action=feedcontributions&feedformat=atom&user=Han+WanzhenChina Studies Wiki - User contributions [en]2026-04-04T07:20:29ZUser contributionsMediaWiki 1.35.14https://bou.de/u/index.php?title=20201228_trans&diff=11941520201228 trans2020-12-27T15:23:02Z<p>Han Wanzhen: /* Han Haiyang 韩海洋 */</p>
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<div>==Cao Runxin 曹润鑫==<br />
'''Zhu Ziqing'''<br />
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A third example, where an author shows another face in his essays is Zhu Ziqing. He is known as the author of the most often reprinted story-like Chinese essay "''Back View''" (Beiying), a standard school text. The success of this essay lies in the fact, that it applies to filial pity. From the reported fare-well scene with his father at the train station, he learned that his father loved him and that he had grown-up too now. <br />
==Chang Huiyue 常慧月==<br />
This self-reflective essay helped Zhu to find himself through the observation of the other (here his father). The 2nd often printed essay is also from Zhu. Parallelistic and repetitive structures are the driving factor in the atmospherical nebulous lyrical landscape desription "''The Moonlit Lotus Pond''", whose style easily may seem mannerist to the Western reader.<br />
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Zhu Ziqing supposedly opposed all political engagement and, wrote about unspectacular things. In Taiwan he became a type of substitute for the categorically refused state writer of the People’s Republic, Lu Xun, mainly because of Zhu’s supposed political independence.<br />
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通过他人的观察（这里主要指朱自清的父亲），这篇自我反省式的文章帮助朱自清认清了自己。经常出版的第二版本也来自朱自清。“荷塘月色”中描述的天空星云，抒情般的景色是通过平行结构和重复结构中展现出来的，这种风格使西方读者很容易辨别。<br />
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据称朱自清反对一切政治参与，只写不引人注意的事情。在台湾，主要因为朱自清的所谓政治独立，他因而代替了明确反对民国的作家鲁迅。--[[User:Chang Huiyue|Chang Huiyue]] ([[User talk:Chang Huiyue|talk]]) 14:33, 27 December 2020 (UTC)<br />
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==Chen Han 陈涵==<br />
I would like to show with three examples that Zhu had absolutely clear political ideas: He had taken part in the demonstration March 18, 1926, which ended in a massacre. Zhu described this in ''"Report On the Massacre of the Government''"[ (Zhizhengfu da tusha ji).].<br />
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''Shots were still being fired, and the entrance of the east gate was packed with people. [...] Pushing and shoving, we climbed over them with great effort. We must have lost our senses then, not seeing, to our shame, the grotesqueness of our action. ''<br />
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我想用三个例子说明，朱自清有绝对明确的政治思想。1926年3月18日，他参加了示威游行，这场游行最终以屠杀告终。朱自清在《执政府大屠杀记》中对此进行了描述。<br />
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''这时枪声未歇，东门口拥塞得几乎水泄不通。[...] 我们便推推搡搡，拥挤着，挣扎着，从他们身上踏上去。那时理性真失了作用，竟恬然不以为怪似的。'' --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:39, 26 December 2020 (UTC)<br />
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==Chen Hui 陈惠==<br />
''[...]I was still walking on top of the people. No one dared to miss a single step, filing through the gate that divided safety from danger, one that would give us life or take our lives away. [...] My efforts finally brought me down to the ground, sealing my fate as I rolled down from the human pile. [...] I learned later that some of the people by the gate were dead, killed by the pistol squad firing from the other side of the gate. When I recall stepping over dead bodies, I cannot help but tremble with fear. [...]''<br />
==Chen Jiangning 陈江宁==<br />
From this experience, Zhu addresses directly the repsonsible political leaders:<br />
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''Duan Qirui, you must think about it! [...] How could we explain this to the world? [...] Granted, Duan Qirui and others could commit such atrocities without a thought; but how could we, the people of China, face the world with such a shameless government? [...] We, [...], must ask, „So many were killed—what should we do?“''<br />
经过这次经验，朱直接给负责相关部门的政府官员写信道：“段祺瑞，你好好想一想！[…]我们要怎么跟世界人民解释？[…]当然了，段祺瑞和其他士兵不用想都会承认这次的暴行；但是，我们，作为中华人民共和国，怎么能以这样一种无耻的政府面对世界？，[…]我们，[…]必须要问，这么多人牺牲了，我们应该做什么？”--[[User:Chen Jiangning|Chen Jiangning]] ([[User talk:Chen Jiangning|talk]]) 15:11, 27 December 2020 (UTC)<br />
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==Chen Jiaxin 陈佳欣==<br />
In contrast, Lu Xun has portrayed the same massacre with sighing undertone and Zhou Zuoren bitter-humorously in his "''Ways to die''"[ (Si fa).] - in which he finds "to be shot" the best method to die. The supposedly less politically engaged Zhu shows here more engagement.<br />
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The essay "''Facing the New China''"[ (Xin Zhongguo zai wang zhong).] is Zhu's political manifest: He asks for democracy, enlightenment and an increase of the education level.<br />
==Chen Jingjing 陈静静==<br />
''China has to be born again through democratization. [...] The people should express their own will, concentrate on their own strength. Every level of administration should build up on the expressed will and strength of the people and struggle for the majority and its greatest happiness. This means that the people govern, the people own, the people enjoy.''<br />
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A few weeks before his death, he demanded in the speech ''"Today's duty of the Intellectuals''"[ (Zhishifenzi jintian de renwu).] the participation of the intellectual in the struggle for a better society.<br />
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“中国必须通过民主化重生。[...]人们应该表达自己的意志，集中自己的力量。各级行政机关都应该建立在人民的意志和力量的基础之上，并且为大多数人及其最大化的幸福而奋斗。也就是民治，民有，民享。”<br />
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”中国必须用过民主化重生。[...]人们应当表达他们自身的意志，集中力量。各级政府都应建立在人民意志和力量基础之上，并为大部分人民及其最大幸福而奋斗。也就是民治、民有、民享。”--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 13:15, 27 December 2020 (UTC)<br />
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在他去世的几周前，他在 “知识分子今天的职责”的演讲中要求知识分子参与建设更好的社会。--[[User:Chen Jingjing|Chen Jingjing]] ([[User talk:Chen Jingjing|talk]]) 11:31, 27 December 2020 (UTC)Chen Jingjing<br />
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==Chen Sha 陈莎==<br />
With only a handful of essays I have demonstrated, that the picture of these three authors changes substantially, if we read carefully also their less known essayistic work. Imagine now how the picture of 20th century Chinese literature might change, if the literary histories and anthologies would not only tell the history of drama, fiction and poetry, but would also grant the essay its proper place. The following part of my paper are results of my monograph on the 20th century Chinese essay.<br />
==Chen Sunfu 谌孙福==<br />
'''The essay boom as a mirror reflecting growing individuality, participation in the public sphere, and the giddy-paced character of modern Chinese society'''<br />
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Acquiring an overview of the essay and assessing its essence has required extensive research in bookstores and libraries, in the People's Republic of China, Taiwan, Hong Kong and the United States for available resources in the form of essay book collections as well as secondary literature dealing with the essay. <br />
==Chen Yongxiang 陈永相==<br />
I built a database for a statistical analysis to rank more than 5000 essays and 1400 essayists. It turned out that out of the top 60 most famous Chinese essays only 14 had been translated into English so far. The forthcoming collection of Tam King-fai adds 4 and my own one the remaining 42.<br />
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Analysis reveals a general increase in essay publication after 1979 with two peaks immediately after the 'Cultural Revolution'. The publications apparently reaching a new height in 1990. The first increase came about in the 1920s and 1930s, after which the essay's role was eclipsed by the genre of the report[ (baogao wenxue) (Klaschka 1998).].<br />
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我建立了一个用于统计分析的数据库，对5000余篇散文和1400名散文家进行排名。事实证明，迄今为止，在中国最著名的60篇论文中，只有14篇被翻译成英文。 谭景辉即将出版的散文选集另有新翻译的4篇，我自己则翻译余下的42篇。<br />
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分析表明，自1979年以来，总体上来说，散文发表有所增加，在“文化大革命”之后还出现了两次热潮，在1990年达到了新的高度。首次增加出现在20世纪20年代和30年代，此后便被报告文学所取代（Klaschka 1998）。--[[User:Chen Yongxiang|Chen Yongxiang]] ([[User talk:Chen Yongxiang|talk]]) 04:41, 27 December 2020 (UTC)<br />
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==Cheng Yusi 成于思==<br />
The flourishing of essay publication in the 1920/30s and 1980/90s was helped in part by the appearance of new magazines that existed chiefly as vehicles for contemporary essayists, and numerous essay bookseries[ sanwen congshu 散文叢書.].<br />
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The reason for the increase in essay production, which we can date right after the clear-cutting of the ‘Cultural Revolution’ has been the backlog of demand, which is reflected in 1 million copies of essay collections being printed between 1980 and 1982 - only counting the collections contained in the sampling of 130 ‘representative’ books I was able to collect for the survey. There are three reasons for the increase in Chinese essay production and popularity in the mid-1990s: <br />
==Deng Jinxia 邓锦霞==<br />
1, The giddy-paced nature of current Chinese society with its demands for diverting and short texts, as Hall has put it: “[...] we live in an age of exposition”[ (Hall 1984:xiii).].<br />
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2, The increasing consciousness of individuality for which the essay is the most direct form of subjective expression, even more direct than the poem with its metrical and formal demands. <br />
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3, A revival of interest in discussing socio-political issues through the medium of the essay, as was the case in the 1920s/30s.<br />
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1，当前中国社会的快节奏需要分篇和短篇文本。正如霍尔所言，：“ ......我们生活在博览会时代。” [（Hall 1984：xiii）]。<br />
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2，对于正在增强的个人意识来说，散文是主观表达的最直接形式，甚至比具有韵律和形式要求的诗歌更直接。<br />
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3，通过散文讨论社会政治问题的兴趣的复兴，就像1920年代/ 30年代那样。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 14:35, 27 December 2020 (UTC)<br />
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==Ding Daifeng 丁代凤==<br />
If we look carefully at essay collections not only published in the United States, but also in Hong Kong, Taiwan and the People’s Republic, we find the following three reasons for the under- and overestimation of single essayists or essays which correspond to regional differences:<br />
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1, EXOTIC In the United States, essays are often chosen according to Western taste and totally unknown authors are given as much space as established ones.<br />
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如果我们仔细观察在美国出版的，以及在香港、台湾和中华人民共和国出版的散文集，我们会发现以下三个原因导致人们低估和高估了回应地域差异的单个散文家或散文: <br />
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1、异国情调 在美国，散文往往是根据西方人的口味来选择的，完全不知名的作者和老牌作家拥有一样多的空间。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 09:37, 26 December 2020 (UTC)<br />
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如果我们细细研读在美国出版的，以及在中国香港、台湾和大陆出版的散文集，我们会发现以下三个原因导致人们因地域差异而低估或高估了某些散文家或散文: <br />
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1、异国情调 在美国，散文往往是根据西方人的口味来选择的，名不见经传的作者和著名的作家拥有同样多的市场。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:44, 26 December 2020 (UTC)Mo Ling<br />
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==Fang Jieling 方洁玲==<br />
2, SOCIO-POLITICAL In Taiwan, Lu Xun has been banned for a long time, but today, as the mentioned survey proofs, he ranks 12th among modern authors there. Wang Meng has been overestimated in the People’s Republic of China due to his political post.<br />
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3, PERSONAL Hong Kong literature on Yu Guangzhong has been censored by his disciple Huang Weiliang in favor for Yu.[ (see Lin Yaode 1989:50).]<br />
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Having named reasons for the essay boom and for the support for and the suppression of different actors in the cultural field of the essay, I would like to finish my paper by naming a few trends of the essay as they appear at the eve of the century.<br />
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2、社会政治 在台湾，鲁迅被禁锢了很久，但如今，如上述调查证明，他在台湾现代作家中排名第12位。 在中华人民共和国，王蒙因其政治职务而被高估。<br />
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3，个人 在香港 关于余光中的文学被他的弟子黄伟良检查和删节，他是赞成余光中的。（见林耀德1989：50）。<br />
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在列举了一些关于论文热潮以及在论文文化领域中对不同行为者的支持和压制的原因之后，我想通过列举几世纪前夕出现的一些论文趋势来结束我的论文。--[[User:Fang Jieling|Fang Jieling]] ([[User talk:Fang Jieling|talk]]) 14:51, 27 December 2020 (UTC)<br />
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==Gan Fengyu 甘奉玉==<br />
The topical development of political essays sees a shift from the enlightenment-educational essay, which emerged in 1907, to the daily-political essays in the 1920-30s, further to anti-Japanese propaganda in the 1940s and ideological propaganda in the 1950s and 1960s. Whilst the 1980s saw a revival of political issues in terms of discussion on the best system of society, (also in literature in general and in film) to a mere unpolitical and again more philosophical-moral theme spectrum in the 1990s, where essayists define their role, first of all to counterpart the consumer-orientation of the masses. The essay seems to be the only genre in China which has kept its educational claim with the exception of essays which claim to be "art pourt l'art".<br />
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政治散文的主题从1907年兴起的启蒙教育散文转变为20世纪20-30年代的日常政治散文，又进一步于20世纪40年代转变为反日宣传，于20世纪50-60年代发展为意识形态宣传。然而到了20世纪80年代，（文学和电影）都在讨论最佳社会制度，于是有关政治问题的主题复兴，但20世纪90年代时，主题又变成了非政治性，更加哲学道德的主题范畴，那会，散文家们首先对照大众的消费导向来定义角色。除了声称“艺术倾注的”文章外，在中国，这类散文似乎是保留了教育主张的唯一体裁。--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 12:42, 27 December 2020 <br />
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政治类散文的局部发展从1907年兴起的启蒙教育类转变为20世纪20-30年代的日常政治散文，又进一步于20世纪40年代转变为反日宣传，于20世纪50-60年代发展为意识形态宣传。然而到了20世纪80年代，（文学和电影中）对于最佳社会制度的探讨使得政治话题再次变得火热。但20世纪90年代时，写作主题又转向非政治性，以及更加哲学道德的范畴，那会，散文家们首先会对照大众的消费导向来定义角色。除了声称“艺术倾注的”文章外，在中国，这类散文似乎是保留了教育主张的唯一体裁。--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:53, 27 December 2020 (UTC)<br />
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==Gao Mingzhu 高明珠==<br />
The topical development of the unpolitical essay starts with the everyday-topics of Zhu Ziqing ("''On dreams''"[ "Shuo meng 說夢" On dreams in: Zhu Ziqing 1928.]) and Zhou Zuoren from 1917 ("''My own garden''"[ 9.1923.], "''The Fly''"[ 1924.], "''Reading on the Toilet''"[ 1936.]), with a caesura 1927, when the political essays became the main stream, until the late 1930s, when the unpolitical essay was eliminated totally by the anti-Japanese movement. It didn't recover until the 1970s, when life turned back to normality and normal things became topics of interest because of their long absence. Again in the 1990s, the unpolitical essay boomed also due to less interest in political issues and the need for a new orientation in the newly encountered world of mass consumerism.<br />
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非政治类文章的局部发展始于朱自清以及周作人1917年开始写的每日随想（朱自清1928年发表的散文《说梦》；周作人1923年发表的《自己的园地》、1924年发表的《苍蝇》、1936年发表的《入厕读书》）。自1927年的修正，政治类文章成为主流，直到20世纪30年代末期，非政治类文章因为抗日战争的爆发完全消失。直到20世纪70年代，人民生活回归正常，非政治类文章才重新现世，由于消失太久，日常琐事成为当时热门的写作话题。20世纪90年代，由于政治话题热度的下降以及进入新时代为迎合广大群众而开发新话题的需要，非政治类文章又迎来一次高潮。--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:46, 27 December 2020 (UTC)<br />
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==Gong Yumian 龚钰冕==<br />
In the end of this century not the governmentally demanded affirmative texts stand at the forefront, but unpolitical essays, mostly dating from the Republican era, especially from the years 1923 to 1928. This observation is supported by the results of the mentioned statistical analysis. Among the upper list places of the political essay after 1949 there are critical essays. For the most often selected essays in the People’s Republic, Taiwan and Hong Kong, moral and aesthetic criteria seem to have underlain.<br />
==Gu Dongfang 顾东方==<br />
A sign for the increasing independence of the editors of essay anthologies from governmental or ideological handicaps, and for the increasing commercialization of the publishing houses with an orientation for customers (former: "readers"). Following the emotional essays of Zhu Ziqing who rank 1st and 2nd, ''nostalgia'' is the element of emotional identification in "''Wild vegetables of my home region''" by Zhou Zuoren, which ranks 3rd[ In Jia Pingwa's "Moon traces", which ranks 11, and in Ba Jin's "''Paradise for Birds''", which ranks 19]. Therefore one can state, that moving essays form the top.<br />
==Guan Qinqing 管钦清==<br />
In 1927, Chinese literature took the form of 'engaged literature'. In the 1980/90s, the discussion of politics in daily interest form a smaller part than in the 1920/30s. In the 1980s all genres including poems and essays were used for the critic against the master narrative of Communism or the Maoist understanding of art as serving ideology. In the later half of the 1990s, the master narrator himself seems to be lost within the subjectivity of individuals and everyday's profaneity and banality of a more and more formally organized but substantially empty citylife. <br />
==Gui Yizhi 桂一枝==<br />
In the 1990s, the essayistic culture of political criticism of the 1980s has vanished, the only remiscent element left is the patriotism.[ ''Trends like the use of ordinary language'', which one finds in novels since 1993 (''Jia Pingwa'', Feidu; ''Gu Cheng'', Yingger) and New Borderlessness since 1995, cannot be proven in the essaywriting.The reason that we do not find post-modernist essays in the sense of post-modernist fiction lies in the directness of the essay: The essay as a genre is a chat between author and reader and not an object d'art which wants to give cause for different interpretations or which would depend on exceptional form or contents or even quotations of pre-modern characteristics in order to make it an distinguishable ''object d'art''.]<br />
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上个世纪90年代，80年代的政论文随笔文化逐渐隐没了，唯一剩下留有想象空间的元素就是爱国主义。[“比如使用普通语言的趋势”，这是从1993年以来在小说中发现的（“贾平凹”） 费杜，古格，英格）以及自1995年以来，《新无边际》都无法在论文写作中得到证明，我们之所以没有找到后现代小说意义上的后现代散文，是因为文章的直接性：随笔作为一种体裁，是作者和读者之间的对话，而不是想要引起不同解释的原因或可能依赖于特殊形式或内容甚至是按顺序引用前现代特征的艺术品，这使它成为一个与众不同的“艺术品”。]--[[User:Gui Yizhi|Gui Yizhi]] ([[User talk:Gui Yizhi|talk]]) 13:06, 26 December 2020 (UTC)<br />
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'''References''' [partly mentioned with German translation] （不用翻）<br />
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Vera Schwarcz 1996, Vera Schwarcz, "The pain of sorrow: public uses of personal grief in modern China", in Daedalus: Journal of the American Academy of Arts and Sciences (Winter 1996)<br />
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Ba Jin 1982, Ba Jin: "Yi feng huixin 一封回信" (Ein Antwortbrief (26.10.1982)), in: Bing zhong ji 病中集 (Auf dem Krankenlager), Hongkong 香港 1984(?) (Series Suixiang lu 隨想錄 (Thoughts) Bd 4), 147 pp.<br />
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Ba Jin 1982a, Ba Jin: "Yi pian xuwen 一篇序文" (Ein Vorwort) [dated 1982.9/10], in: Ba Jin: Auf dem Krankenlager 1984<br />
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Ba Jin 1956, Ba Jin 巴金: "Duli sikao 獨立思考" (Unabhängig denken), in: Li Jisheng 李濟生, Li Xiaolin 李小林 (Hgg.): Ba Jin liushi nian wenxuan (1927 - 1986), Suixiang lu, zagan, sanwen, xuba, yanjiang, shuxin 巴金六十年文選（１９２７－１９８６）隨想錄·雜感·散文·序跋· 演講·書信 (Ba Jin. Werkauswahl aus 60 Jahren (1927 - 1986), Gedanken, vermischte Gefühle, Essays, Vor- und Nachworte, Reden, Briefe), Shanghai 上海: Shanghai wenyi chubanshe 上海文藝出版社 (Literatur- und Kunstverlag Shanghai), 1986.12, S. 461 - 462 [Datiert auf 1956.]<br />
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Ba Jin 1962, "Zuojia de yongqi yu zerenxin 作家的勇氣與責任心" (Mut und Verantwortungsbewußtsein der Schrifsteller) 1962; der Essay von Zhou Zuoren 周作人: "Wenxue tan 文學談" (Über Literatur), in: Tan long ji 談龍集 (Über Drachen. Sammlung), Shanghai 上海: Kaiming shudian 開明書店 (Kaiming Buchladen) 1927.12, Nachdruck: Hongkong 香港: Shiyong shuju 使用書局 (Praxisverlag) 1972.1, 310 S., S. 165 - 167<br />
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Zhou Zuoren 1919, Zhou Zuoren, "Zuxian chongbai 1919 (Ancestor Worship)," in Early Essays, op.cit., pp. 78<br />
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Zhou Zuoren 1920: Zhou Zuoren 周作人, Xin wenxue de yaoqiu 新文學的要求" (The demand of the New Literature) [lecture], in Beiping shaonian xuehui 北平少年學會 (Beiping youth conference) 1920.1.6, in: Zhang Ruoying 長若英: Xin wenxue yundong shi ziliao 新文學運動史資料 (Material on the history of the New Literature movement), Shanghai 上海: Guangming shuju 光明書局 (Guangming bookstore) (1934.9) ²1936.9, 291-296<br />
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Zhou Zuoren 1923, Zhou Zuoren: Yanzhicao ba (Preface to Yu Pingbo's Yanzhicao), in: Yongri ji (Book of Eternal Day), Shanghai: Beixin shuju 1929, 180-181<br />
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Zhou Zuoren 1929, Zhou Zuoren: Ertong de shu (The books of children), in: Chenbao fukan (1923.8.17)<br />
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Zhou Zuoren yuanliu, Zhou Zuoren: Zhongguo xin wenxue de yuanliu (Sources of New Chinese Literature), p 71<br />
<br />
Zhou Zuoren 1932, Zhou Zuoren: Lun baguwen 1932, in: Kanyun ji p. 148<br />
<br />
Source: NEAAS annual meeting 10/09/1999 New Haven (Yale University)<br />
<br />
==Guo Lu 郭露==<br />
'''Modern Chinese Literature and the Essay Genre: A New Perspective'''<br />
<br />
''Martin Woesler''<br />
<br />
In this paper, I will not recount the contents and propose interpretations of any essays, nor will I outline the main topics or styles of essaywriting in China, but I would like to take the opportunity to reflect a little bit on the phenomenon of the genre itself and discuss some conclusions and hypotheses with the attentive and critical audience which can be found at only a few places on earth, EALC at Harvard definitely being one of them.<br />
<br />
《中国现代文学与散文体裁：以新视角》<br />
<br />
''吴漠汀''<br />
<br />
在本文中,我将不再赘述任何文章的内容和提出的观点,我也不会列出其主要主题或风格,但是我想借此机会,反映一些现象本身的类型，并与包括哈佛大学学生在内的观众对一些结论和假设进行探讨。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 02:16, 25 December 2020 (UTC)<br />
<br />
<br />
《中国现代文学与散文体裁：新视角》<br />
<br />
吴漠汀<br />
<br />
本文将不再赘述或解释任何文章的内容，也不会列出中国散文的主要主题或风格。我想借此机会，反思体裁现象，同乐于助人、至关重要且世间少有的读者，包括哈佛大学东亚语言和文化学院的学生，对一些结论和假设进行探讨。--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 03:28, 25 December 2020 (UTC)<br />
<br />
==Han Haiyang 韩海洋==<br />
'''1. The unknown genre'''<br />
<br />
The literary-historical narrative told by anthologies and collections of the 20th century has drawn an incomplete picture of Chinese literature: The genre of the essay was lacking. In my paper I will ask, if the picture of literature can remain unchanged, if we take into consideration also the essay. The genre has been neglected for a long time as a genre of merit (Margouliès 1949, Schmidt-Glintzer 1990) or overlooked (McNaughton 1974, Leiden 1988-90, McDougall 1998);<br />
<br />
'''1.未知体裁'''<br />
<br />
二十世纪文选和选集里的文学史的叙述对于整个中国文学来说是不完整的：散文题材是缺失的。 在我的论文里我将要探寻是否文学整个文学框架依旧保持不变，是否把散文体裁考虑进去。 作为一种具有优势的体裁它已经被忽视了很久了。（马古烈 1949，施寒薇 1990）或者被省略（约翰·麦克诺顿 1974，莱顿 1988-90，杜博妮 1998）；--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 11:09, 26 December 2020 (UTC)<br />
<br />
'''1.未知体裁'''<br />
<br />
20世纪选集所讲述的文学历史叙事，描绘了一幅不完整的中国文学图景:：散文题材是缺失的。 在我的论文里我将要探寻是否文学整个文学框架依旧保持不变，是否把散文体裁考虑进去。 作为一种具有优势的体裁它已经被忽视了很久了。（马古烈 1949，施寒薇 1990）或者被省略（约翰·麦克诺顿 1974，莱顿 1988-90，杜博妮 1998）；--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 12:30, 26 December 2020 (UTC)<br />
<br />
'''1.未知体裁'''<br />
<br />
20世纪的选集和文集所讲述的文学史叙事，勾勒出一幅不完整的中国文学图景。散文的体裁是缺乏的。在我的论文中将要探讨如果我们把散文也考虑进去，文学的图景是否可以保持不变。长期以来，这一文体作为一种优秀的文体被忽视（马古利耶斯1949年，施密特-格林策1990年）或被忽略（麦克诺顿1974年，莱顿1988-90年，麦克杜格尔1998年）。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 15:23, 27 December 2020 (UTC)<br />
<br />
==Han Wanzhen 韩宛真==<br />
whereas its elder brother, fiction, has been prized ever since the valuing of fictional literature and the vernacularisation of writing in early Republican China, which followed from the master narrative established by the May 4th movement. Modern anthologies would have the reader believe that a triumvirate of poetry, fiction and drama forms the backbone of modern Chinese literary output.<br />
<br />
由于自民国初年五四运动确立的总叙事之后，对小说文学的重视和写作的白话化，因而它的系列小说，就一直受到重视。 现代选本会让读者相信诗歌、小说、戏剧这三驾马车构成了中国现代文学创作的主干。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 15:20, 27 December 2020 (UTC)<br />
<br />
==He Changqi 何长琦==<br />
'''Excursion: Defining the essay as a non-fictional subjective representation in a free form'''<br />
<br />
Similar to international literature, the basic subdivision of literature in China in general is one in three types: epic (with xiaoshuo (fiction), sanwen (non-fictional prose)), lyrics (shige) and drama (xiqu). Though there is no pure epic form, fiction and prose are often jointly addressed with the Chinese term "wu yunwen" which corresponds to the term "epic" in the West. The types may be distinguished roughly by their nature in the following way: In the epic, bygone events are retold, a broad, filled story dominates the foreground.<br />
==Hu Baihui 胡百辉==<br />
In the lyrics, the reader is encouraged to feel the current sensations and often confessionlike feelings of the poet. The drama recalls a self-contained action directly in monologue or dialogue and in this way unburdens the re-creative imagination of the readers/spectators through it. The essay as a genre of the epic is a detached non-fictional subjective representation in a free form.<br />
在抒情诗中，读者被鼓励去感受当下的感觉，并且常常是诗人的忏悔式的感觉。戏剧直接在独白或对话中回忆起一个自足的动作，以这种方式释放了读者/观众重新创造的想象力。散文作为史诗的一种体裁，是一种超脱的、非虚构的、自由形式的主观表现。--[[User:Hu Baihui|Hu Baihui]] ([[User talk:Hu Baihui|talk]]) 02:29, 27 December 2020 (UTC)<br />
<br />
在抒情诗中，鼓励读者感受诗人当下的感觉，且这种感觉常常是诗人的忏悔。戏剧直接以独白或对话的方式回忆一个自足的动作，并通过这种方式释放了读者/观众再创造的想象力。散文作为史诗的一种体裁，是以自由的形式进行的一种分离的非虚构的主观表现。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 07:11, 27 December 2020 (UTC)<br />
<br />
==Hu Huifang 胡慧芳==<br />
"Essay", Chinese mostly ''sanwen'', is a genre term for shorter, self-contained non-fictional prose texts, in which the author tries to mediate individual experiences on an object or a question out of subjective I-perspective. This it tries associatively and from different sides, not as a text for daily use, but with artistic or educationally demanding means of language, nevertheless in an accessible form. The resource is mastered by the essayist sovereignly and the topic is seen in a larger context and can even be presented humorously. Freedom in form and content is essential for the essay.<br />
<br />
“散文”，中文主要是“散文”，是一个较短的、独立的非虚构散文文本的体裁术语，作者试图从主观的角度调解个人对一个对象或问题的体验。它试图从不同的方面进行联想，不是作为日常使用的文本，而是用艺术或教育要求的语言手段，然而是以一种容易理解的形式。资源由散文家自主掌握，主题在更大的背景下被看到，甚至可以幽默地呈现。文章在形式和内容上的自由是必不可少的。--[[User:Hu Huifang|Hu Huifang]] ([[User talk:Hu Huifang|talk]]) 13:22, 27 December 2020 (UTC)<br />
<br />
“散文”是一种体裁术语，在汉语中也叫做“sanwen”，指篇幅较短、自成一体的非虚构散文文本，散文创作者可以从主观的角度，将个人的经验调和到事物或问题上。它试图从不同的方面进行联想，不是作为日常使用的文本，而是用艺术或教育要求的语言手段，然而是以一种容易理解的形式。文章素材由散文家自主掌握，主题可以置于更大的背景之下，甚至可以一种幽默的方式呈现。散文的形式和内容都是自由的。--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 14:36, 27 December 2020 (UTC)<br />
<br />
“随笔”，中文名多为“散文”，是一种体裁术语，指篇幅较短、自成一体的非虚构散文文本，作者试图从主观视角来调和个人对对象或问题的经验。<br />
散文试图从不同的方面进行联想，它不是作为日常使用的文本，而是作为艺术或教育要求的语言方式，虽然如此，还是以一种可理解的方式呈现。<br />
资源由随笔作家独享，话题可以在更大的背景下展出，甚至可以幽默地呈现。形式和内容的自由对这篇随笔至关重要。--[[User:Kang Lingfeng|Kang Lingfeng]] ([[User talk:Kang Lingfeng|talk]]) 14:38, 27 December 2020 (UTC)<br />
<br />
==Hu Jin 胡瑾==<br />
Different perspectives range in the international genre of the essay: Genres are primarily divisions of literature through the scholarship of literature for specialized contemplation and in order to be able to compare similar texts more easily. On the other hand, a subcategorization in numerous small entities, like Zheng Mingli does with the essay, questions the sense of such subdivisioning in reference to hermeneutic findings. One must also stay aware of the changing nature of literature itself and the relativity of the scientific perspective, which is still a timely one, even if its accepted internationally.<br />
==Ji Tiantian 纪甜甜==<br />
Regional deviations seem less important for the essay than for established genres like short stories, novels etc., and far less important than for poems. All these other genres are seen as international genres. My hypothesis, that the Chinese and the Western essay also belong to the same international genre maybe proved by the crosscultural mutualities both in form and content.<br />
==Jiang Fengyi 蒋凤仪==<br />
<br />
In the 21st century, the world is growing together and culture is mainly determined by the grade of modernization. The Chinese essay, as we find it in newspapers today, has taken on the form and content of the Western essay and is aimed at a target group comparable to that of the Western essay. This is a second hint that the modern Chinese essay belongs to the international genre of the essay.<br />
<br />
在21世纪，世界共同发展，文化主要决定于现代化的水平。今天我们在刊物上看到的中国散文，已经具备了西方散文的形式和内容，而且其目标群体与西方散文相当。这是中国现代散文属于国际散文类别的第二个暗示。--[[User:Jiang Fengyi|Jiang Fengyi]] ([[User talk:Jiang Fengyi|talk]]) 07:58, 25 December 2020 (UTC)<br />
<br />
在21世纪，世界上的国家趋向于走到一起，而文化则主要取决于现代化水平。正如我们从现今报纸里面看到的那样，中国散文采用了西方散文的形式和内容，而且其目标群体与西方散文相当。这是中国现代散文开始趋同于国际散文体裁的第二个标志。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 09:27, 25 December 2020 (UTC)<br />
<br />
21世纪，世界在共同成长，文化主要由现代化程度决定。我们今天在报纸上看到的中国散文，在形式和内容上都与西方散文相似，其目标群体也与之相似。这是中国现代散文属于国际散文的第二个暗示。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 09:44, 26 December 2020 (UTC)<br />
<br />
在21世纪，世界共同发展，文化主要决定于现代化的水平。我们今天在报纸上看到的中国散文，已经呈现出西方散文的形式与内容，并且其目标群体也与西方散文不相上下。这是中国现代散文属于国际散文体裁的第二个迹象。--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 11:17, 26 December 2020 (UTC)<br />
<br />
==Jiang Hao 姜好==<br />
Even though the translation of ''duanpian xiaoshuo'' with ''short stories'' is commonly accepted, both are less closely related than the Western essay and its Chinese counterpart. The definition, which I developed out of a sample of more than 5000 modern Chinese essays, fits also the special international understanding of the essay (following Bolz 1992 13:269-272 on the development of the western essay; Butrym 1989 on the theory of the western essay).<br />
<br />
尽管人们普遍接受用短小故事来翻译短篇小说，但两者的关系不如西方的散文和中国的同类文章密切。这个定义是我从5000多篇中国现代散文样本中发展出来的，也符合国际上对散文的特殊理解（继博尔兹1992年13:269-272论西方散文的发展；布特莱姆1989年论西方散文的理论）。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 11:01, 27 December 2020 (UTC)<br />
<br />
尽管人们普遍接受用“短小故事”来翻译“短篇小说”，但两者的关系并不如西方散文与其中国同类文章密切。这个定义是我从5000多篇中国现代散文样本中得出的，也符合国际上对散文的特殊理解（继博尔兹于1992年 13:269-272 论西方散文的发展；布特莱姆于1989年论西方散文的理论）。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 11:34, 27 December 2020 (UTC)<br />
<br />
==Jiang Qiwei 蒋淇玮==<br />
Besides the trend towards a globalized society, first expressed in Zhou Zuoren's call to adopt the English essay style, there are special local characteristics of the Chinese essay. How is the Chinese essay to determine culturally, what makes it "Chinese"? In the occidental essay the form seems to be a more important criterion of differentiation than in its Chinese counterpart. In China even those texts are included, which have only a similar content, but cross the borders of the formal generical framework.<br />
<br />
除了首先由周作人表达出来的社会全球化趋势，号召采用英语散文风格，中文散文有独特本土的特征。中文散文如何形成其特有文化，其中文性又由何组成？和中文散文相比，西方散文的文章形式似乎是更重要的分类标准。在中国，甚至有些文章内容相似，但形式和类别大相径庭。--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 02:06, 25 December 2020 (UTC)<br />
<br />
除了最初由周作人表达出来的社会全球化趋势，号召采用英语散文风格，中文散文具有独特的本土特色。中文散文如何形成其特有文化，其中文性又由何组成？与中文散文相比，西方散文的形式分类标准似乎更重要。在中国，有些文章甚至是内容相似，但形式和类别大相径庭。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 02:18, 25 December 2020 (UTC)<br />
<br />
除了周作人提倡采用英语散文风格所体现的全球化社会趋势外，中文散文还具有独特的本土特色。中文散文如何在文化上定义，其中国性又是什么？在西方文章中，形式似乎是比中国文章更重要的区分标准。在中国，甚至包括那些只有类似内容，却跨越了形式上的属相框架的文本。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 11:05, 27 December 2020 (UTC)<br />
<br />
==Kang Haoyu 康浩宇==<br />
This can be shown with Zheng Mingli, who subcategorises the "unfinished diary" or the "unfinished letter". Those texts belong - within the Western context - to texts of personal use and therefor to the non-fictional prose works. Only after they have been altered into essays (Zheng Mingli: "essay in diary form" and "essay in letter form"), they are accepted as essays. <br />
==Kang Lingfeng 康灵凤==<br />
'''The Chinese understanding of the genre is tendencially broader'''<br />
<br />
This tendencial broader understanding of the essay in China can be traced back directly to the connotation, that the term ''sanwen'' possesses in Chinese: ''wú yùnwén'' "non-rhythmic prose", which originally meant all non-fictional prose. In this broader meaning, also texts for personal or everyday use are included. However I deal only with ''sanwen'' in the narrower meaning "short literary essay pieces". <br />
<br />
Further differences are that Chinese essays often have ideological contents and show stylistic characteristics like repetitions and the usage of sayings.<br />
<br />
'''中国人对这类体裁的理解区域广泛'''<br />
<br />
在中国，这种对随笔的广泛认识可以直接追溯到“散文”一词在中文中所具有的“无韵散文”的内涵，“无韵散文”原本指所有的非虚构散文。从更广泛的意义来讲，个人或日常使用的文本也包括在内。但是，我只讨论“散文”的狭义意义，指的是“短篇文学随笔片段”。<br />
<br />
更进一步的差异是，中国散文往往具有思想内容，并表现出重复、谚语使用等文体特征。<br />
<br />
==Kong Xianghui 孔祥慧==<br />
'''The Chinese essay is booming again in the 1980s and 1990s'''<br />
<br />
Analysis reveals a general increase in essay publication after 1979 with two peaks immediately after the 'Cultural Revolution'. The publications apparently reaching a new height in 1990. The first increase came about in the 1920s and 1930s, after which the essay's role was eclipsed by the genre of the report (''baogao wenxue'').[ Klaschka 1998.] The flourishing of essay publication in the 1920/30s and 1980/90s was helped in part by the appearance of new magazines that existed chiefly as vehicles for contemporary essayists, and numerous ''sanwen congshu'' 散文叢書 (essay bookseries).<br />
<br />
20世纪80年代和90年代中国散文再次蓬勃发展<br />
研究表明，1979年以后散文发表量普遍增加，在“文革”之后出现了两个高峰期。<br />
散文出版量在1990年达到了一个新的高度。第一次增长出现在20世纪20年代和30年代，但是在此之后，散文的角色因为报告这一体裁(报告文学)而黯然失色。(Klaschka 1998。)在1920/30年代和1980/90年代，散文的繁荣在一定程度上得益于新杂志的出现，这些杂志是当代散文家发表文章的阵地，其大多属于散文丛书。--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 14:22, 27 December 2020 (UTC)<br />
<br />
==Kong Yanan 孔亚楠==<br />
The increase in essay production right after the clear-cutting of the ‘Cultural Revolution’ has been the backlog of demand, which is reflected in 1 million copies of essay collections being printed between 1980 and 1982 - only counting the collections contained in a sampling of 130 ‘representative’ books I was able to collect for a survey.<br />
<br />
Thanks to the work of some major Chinese editors, the whole essay culture was compiled from magazines and newspapers and was published in a flood of anthologies since the 1970s. This boom is comparable to the cultural fever of undigging xiangtu literature, which rose in Taiwan in front of the background of the movement of self-identification and independance.<br />
<br />
文化革命结束后，散文产量的增加导致需求积压，1980至1982年间，共有印刷了一百万册的散文集，这仅计算了我为调查收集的130本“代表性”书籍的样本中包含的藏书。<br />
<br />
感谢一些年长的中国编者的作品，自20世纪70年代以来，整个散文文化是由杂志和报纸汇编而成的，并以大量选集的形式出版。这种文学繁荣堪比无题乡图文学的文化热，它是在台湾自我认同和独立运动的背景下兴起的。--[[User:Kong Yanan|Kong Yanan]] ([[User talk:Kong Yanan|talk]]) 14:23, 27 December 2020 (UTC)<br />
<br />
==Lei Fangyuan 雷方圆==<br />
'''2. Why is the essay as abundant as fiction?'''<br />
<br />
Let me name a few reasons, why the essay in fact is as abundant as its prose brother, fiction, and its lyrical sister, poetry, and why it must be valued as highly:<br />
<br />
- The essay had a direct impact on Chinese society throughout history (the reform ideas from the end of the Qing dynasty through the May Fourth period with the literary theorethical pieces and the daily political zawen of Lu Xun, until today are mostly presented in essay form). The impact on literary reflection and theory is shown in the collection "Modern Chinese Literary Thought" 1996. The effect of the essay genre with its direct language, its connection to life (e.g. its role in the coming to terms with the cultural revolution), and its direct access to the individual reader through newspapers. This impact is larger than the indirect one of fiction or poetry. The poem is the genre of retreat from social life, from political issues and time references.<br />
==Lei Kuangxi 雷旷溪==<br />
Hu Shi argues, that ''poetry'' is most important in the process of modernity, since poetry rises emotions. But it relies also on images and on linguistic rhythm. Liang Qichao stresses the role of novel and opera in the changing society. But ''sanwen'' is able to name things, it reflects life, caleidoscopic. Modern subjectivity is constructed with the tool of ''sanwen''.<br />
<br />
- The essay also reflects trends in the society better than poetry and fiction: Individualism is expressed in the essay more directly than in the poem with its limitation in content and form. Ephemerality is reflected in the short form of the essay, which may be read in the subway on the way to work, where poems may not be so spontaneously enjoyed.<br />
<br />
胡适认为“诗”在现代化的过程中是最重要的，因为诗会升华情感。但诗歌依赖于形象和语言节奏。梁启超强调小说和戏曲在社会变迁中的作用。但“三文”却能命名事物，它反映生活千变万化。现代主体性是以“三文”为工具来建构的。<br />
<br />
-散文也比诗歌和小说更能反映社会的趋势。个人主义在随笔中表现得比在诗歌中更直接，但在内容和形式上都有局限性。短文的短暂性体现在短文的形式上，可以在上班路上的地铁里读，而在地铁里读诗，可能就不能那么随性的享受了。--[[User:Lei kuangxi|Lei kuangxi]] ([[User talk:Lei kuangxi|talk]]) 13:48, 26 December 2020 (UTC)Lei Kuangxi<br />
<br />
胡适认为“诗”在现代化的过程中是最重要的，因为诗歌升华情感。但诗歌也依赖于意象和语言节奏。梁启超强调小说和戏曲在社会变迁中的作用。但“散文”却能给事物命名，反映千变万化的生活。现代主体性就是以“散文”为工具建构的。<br />
<br />
- 随笔也比诗歌和小说更能反映社会的发展趋势。个人主义在随笔中的表现比在诗歌中更直接，因为诗歌在内容和形式上对此有所限制。随笔的短暂性体现在随笔的形式上，人们可以在上班路上的地铁里阅读，而在地铁里读诗，可能就没有那么随性的享受。--[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:55, 26 December 2020 (UTC)<br />
<br />
胡适认为“诗”在现代化的过程中是最重要的，因为诗会升华情感。但诗歌也依赖意向和语言节奏。梁启超强调小说和戏曲在社会变迁中的作用。但“三文”却能命名事物，它反映生活千变万化。现代主体性是以“三文”为工具来建构的。<br />
<br />
-散文也比诗歌和小说更能反映社会的趋势。由于散文的内容和形式上受限，它比诗歌更能直接表达个人主义。散文很短，所以花时间少，可以在上班路上的地铁里读，但在地铁里读诗可能就不能那么随性的享受了。--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 12:54, 27 December 2020 (UTC)<br />
<br />
==Li Haiquan 李海泉==<br />
- The essay reaches a larger part of the population than poetry, the amount of time spended on reading novels goes back, too. The essay itself a genre of high actuality, if not simply the genre of today.<br />
<br />
- The essay tells us more about an author and his time than fiction or poetry, because in this genre, we encounter the author himself without metrical restrictions. We look trough authentic eyes on his contemporary society. Many authors turned to essay writing in the later periods of their lifes, like Lu Xun, Ba Jin, and Wang Meng.<br />
[[Media:Example.ogg]]==Li Lili 李丽丽==<br />
- The volume of ''essay'' production exceeds the volume of ''xiaoshuo'' production: Chinese newspapers since the 1870s on[ Shenbao, Shibao etc. Liang Qichao sees the role of the newspaper both as liberal and authoritative: He understands the press as an institution to control the government, on the other hand he favors censorship.] and as a mass media from the early 20th century presented only one or two fictional stories in a serialized form, but invented essay columns like ''zagan'' (from which Lu Xun developed his ''zawen''), ''suibi'' or ''suixiang'' (from which famous collections like Ba Jin's ''Suixiang lu'' derived).<br />
<br />
“随笔”的产量超过了“小说”：从19世纪70年代开始，中国的报纸就在《申报》、《时报》等杂志上发表。梁启超认为报纸既自由又权威：他认为报纸是控制政府的机构，另一方面，他主张审查制度，作为20世纪初的一个大众媒体，他以连载的形式呈现一两个虚构的故事，但却发明了散文专栏，如“扎根”（鲁迅从中发展了他的“札文”）、“随笔”或“随想”（巴金的《随想录》就是从中衍生出来的）。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 13:33, 27 December 2020 (UTC)<br />
<br />
“随笔”的产量超过了“小说”的产量：从19世纪70年代开始，中国的报纸就在《申报》、《时报》等杂志上发表。梁启超认为报纸既自由又权威：他认为报纸是控制政府的机构，另一方面，他主张审查制度，作为20世纪初的一个大众媒体，他以连载的形式呈现一两个虚构的故事，但却发明了散文专栏，如“扎根”（鲁迅从中发展了他的“札文”）、“随笔”或“随想”（巴金的《随想录》就是从中衍生出来的）。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 12:54, 25 December 2020 (UTC)<br />
<br />
“随笔”的产量超过了“小说”的产量：从19世纪70年代开始，中国的报纸就在《申报》、《时报》等杂志上发表。梁启超认为报纸既自由又权威：他认为报社是控制政府的机构；另一方面，他主张审查制度，报纸作为20世纪初的一个大众媒体，以连载的形式呈现一两个虚构的故事，但却发明了散文专栏，如“扎根”（鲁迅从中发展了他的“札文”）、“随笔”或“随想”（巴金的《随想录》就是从中衍生出来的）。--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 10:19, 27 December 2020 (UTC)<br />
<br />
==Li Lingyue 李凌月==<br />
'''3. Let us assign the essay its proper place'''<br />
The consequence which must be driven from the above presented contrast between value and valuing of the essay is: Let us assign the essay its proper place! I will describe the beginnings of the discovery of the essay.<br />
Despite the increase in essay writing from 1979 on, it took a decade for the first theoretical reflections on this phenomenon to appear. It took another decade before the international scholarship of Chinese Studies became aware of the phenomenon of the essay.<br />
<br />
3.让我们为散文指定其适当的位置，<br />
由此得出的结论是:让我们为散文指定其适当的位置!我将描述发现这篇文章的开始。尽管从1979年开始，论文写作有所增加，但对这一现象的第一次理论反思却花了10年时间才出现。又过了10年，中国研究的国际学者才意识到这一现象。<br />
<br />
3.让我们给作文赋予它应有的位置<br />
从上面提出的论文的价值与价值之间的对比,由此得出的结论是:让我们给作文赋予它应有的位置!我将描述发现这篇文章的开始。尽管从1979年开始，散文写作有所增加，但有关这一现象的出现的第一次理论反思却花了10年时间。又过了10年，中国研究的国际学者才意识到这一现象。--[[User:Fang Jieling|Fang Jieling]] ([[User talk:Fang Jieling|talk]]) 15:12, 27 December 2020 (UTC)<br />
<br />
==Li Liqin 李丽琴==<br />
<br />
In the 1980s, Chinese scholarship made a first major approach to reflect on essay literature by writing essay histories and collecting papers, which concentrated first on the essayistic work of single authors like Lu Xun. Also two essay conferences in the 1990s showed no move towards international scholarship. Not before 1995 did international scholarship started to use common philological methods to explore single essayists (on Gaylord Leung [Liang Xihua] 梁錫華 Kubin 1995, on Wang Meng 王蒙 Woesler 1995, on Liu Zaifu 劉再復 Mansberg 1995 [unpublished]) or essays of groups (on 'Xīnyùe pài 新月派' Wagner 1996).<br />
<br />
20世纪80年代，中国学术界首次以撰写散文史和散文集的方式对散文文学进行了重大的反思，这首先集中在鲁迅等单个作家的散文作品上。另外90年代的两次会议也没有趋于国际学术研究的动向。直到1995年，国际学术界才开始使用共同的语言学方法来探讨单个散文家（比如1995年Kubin的《关于梁漱溟》；Woesler的《关于王蒙》；Mansberg的《关于刘再复》[未发表]）或探讨某个群体的散文（1996年瓦格纳的《关于新月派》）。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 12:54, 26 December 2020 (UTC)<br />
<br />
20世纪80年代，中国学术界首次以撰写散文史和散文集的方式对散文文学进行了重大的反思，这首先集中在鲁迅等单个作家的散文作品上。除此之外，20世纪90年代的两次会议也没有转向国际学术研究的方向。直到1995年，国际学术界才开始使用共同的语言学方法来探讨单个散文家（比如1995年Kubin的《关于梁漱溟》；Woesler的《关于王蒙》；Mansberg的《关于刘再复》[未发表]）或探讨某个群体的散文（1996年瓦格纳的《关于新月派》）。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 13:37, 27 December 2020 (UTC)<br />
<br />
==Li Luyi 李璐伊==<br />
Not before the second half of the 1990s, did a history of the Chinese essay using the means of Western philology appear (Woesler 1998) and for the first time, the essay was included in Western anthologies of literature as a genre equal to fiction and poetry (''The Columbia Anthology of Modern Chinese Literature'' 1995, ''Modern Chinese Literary Thought'' 1996).<br />
<br />
Regarding the valuing of essays in China, Taiwan and the West, there are regional differences: In the States, essays are often chosen according to Western taste and totally unknown authors are given as much space as established ones.<br />
<br />
在不早于上个世纪90年代下半叶之时，出现了使用西方语言学方法撰写的中国散文史（Woesler 1998），并且散文首次作为与小说和诗歌同等的体裁被纳入西方文学选集。 （《哥伦比亚现代中国文学选集》 1995，《现代中国文学思想读本》 1996）。<br />
<br />
关于中国大陆，台湾地区和西方的散文评价，存在地区差异：在美国，人们通常根据西方人的喜好来选择散文，给予完全不知名的作家与知名作家同等的篇幅。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 11:23, 27 December 2020 (UTC)<br />
<br />
上世纪90年代后半期以前, 出现了使用西方语言学方法撰写的中国散文史（Woesler 1998），并且散文首次作为与小说和诗歌同等的体裁被纳入西方文学选集。 （《哥伦比亚现代中国文学选集》 1995，《现代中国文学思想读本》 1996）。中国大陆，台湾和西方对散文的评价，存在地区差异：在美国，人们通常根据西方人的喜好来选择散文，给予完全不知名的作家与知名作家同等的篇幅。--[[User:Li Meng|Li Meng]] ([[User talk:Li Meng|talk]]) 12:24, 27 December 2020 (UTC)<br />
<br />
==Li Meng 李梦==<br />
In Taiwan, Lu Xun has been banned for a long time, but today, in my survey, which Chinese essayists are printed the most in the 1990s, he ranks 16th. If one only take modern authors into account, he even ranks 12th. Hong Kong literature on Yu Guangzhong has been censored by Huang Weiliang in favor for the first (see Lin Yaode 1989:50), and Wang Meng has been overestimated in the People’s Republic of China due to his political post.<br />
<br />
Still it remains a ''desideratum'' to get the most important Chinese essays in Western translation.<br />
在台湾,鲁迅很早就被禁了,但今天,在我的调查里,上世纪90年代中国散文家印刷量最大的时候,鲁迅排在了第16位。 如果只考虑现代作家,甚至排在了第12位。 香港关于余光中文学的评论,被黄伟良第一次看中(见林耀德1989:50),王蒙因政治职务在中华人民共和国被高估。<br />
然而,要获得西译中最重要的中国散文,还需要一个参考文献。--[[User:Li Meng|Li Meng]] ([[User talk:Li Meng|talk]]) 12:16, 27 December 2020 (UTC)<br />
<br />
在台湾,鲁迅的作品很早就被禁了,但今天,在我的调查里,上世纪90年代中国散文家作品印刷量最大的时候,鲁迅排在了第16位。 如果只考虑现代作家,甚至排在了第12位。 香港关于余光中文学的评论,被黄伟良第一次看中(见林耀德1989:50),王蒙因政治职务在中华人民共和国被高估。<br />
<br />
然而,要获得西译中最重要的中国散文,还需要一个参考文献。--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:39, 27 December 2020 (UTC)<br />
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==Li Yongshan 李泳珊==<br />
Currently at least three essay collections in English translation are in the reviewing process (Tam King-Fai, Woesler) or already published (Pollard 1999). Pollard's selection is a highly subjective and eclective choice of essays, covering even the premodern essay. This year, scholars will meet on a first international conference on the essay (Achern, Germany August 25-26). In the years to come, a new ''Bonn History of Chinese Literature'' will grant the essay its proper place with two to three volumes only dedicated to the ''biji, youji'' and other essays. <br />
==Li Yu 李玉==<br />
'''4. Taking into consideration the essay will rewrite the history of Chinese literature'''<br />
<br />
I will give a few hints, what the essay can contribute to the picture of Chinese Literature, which so far is overshadowed by fiction through the narrative of C.T. Hsia, Prusek and Anderson.<br />
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We are used to established narratives, like the emergence and success of the May-Fourth literature. But this view neglects the role, that for example the ''yuanyang hudie pai'' played in the choir of different voices in the awoken intellectual debate in the beginning of this century. <br />
==Lin Min 林敏==<br />
The May-Fourth group at that time was one voice among many and only succeeded because of its agitation and polemic in the public sphere, so we have to use new means to assign the Chinese essay its proper place. We learn from simplifiying narratives, that it is absolutely necessary to differentiate, and to reconstruct the complex time background. Having understood Chinese literature as determined by the development of fiction and poetry only, a broader understanding will change the whole appearance of Chinese literature. A scholarly endeavour is the use of modern literary theories in the approach to this genre.<br />
==Lin Xin 林鑫==<br />
In the following, I will name three aspects (chronologically sorted by past, modern and contemporary time) to hold the argument, that the taking into consideration of the essay will rewrite the history of Chinese literature and change our current understanding of it.<br />
<br />
'''5. The classical and premodern essay documents Chinese philosophy, early subjectivity and still, a native Chinese tradition is questioned'''<br />
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How is the Chinese essay to be positioned historically, how did it emerge, what is its generic background? Generically, the ancestors of the essay are both in China and the West notes written on the margins of books, they are letters and travel notes.<br />
<br />
下面，我将从三个方面(在时间顺序上按过去、现代、当代排序)来论述对散文的考量将改写中国文学史，改变我们目前对它的认识这一论点。<br />
<br />
5. 古典和前现代散文记录了中国哲学，其早期的主体性，仍然是对中国本土传统的质疑。<br />
中国散文在历史上要如何定位，它是如何产生的，它的共有背景是什么？一般来说，中国和西方的散文都是起源于写在书本空白处的笔记，是书信和游记。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 04:18, 27 December 2020 (UTC)<br />
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==Ling Zijin 凌子瑾==<br />
These notes differed from the canonized literature through its informal style, its expression of individuality und subjectivity, a much earlier document for subjectivity than the first autobiographical Chinese novel, ''The Dream of the Red Chamber''.<br />
<br />
From the very beginning, the essay was valued lower than poetry: the oldest reference this far for the term ''sanwen'' that I found is Luo Dajing's 羅大經 (? - after 1248) statement from 1240: “Shī sāomiào tiānxià, ér sǎnwén pōjué suǒsuì júcù.<br />
==Liu Bo 刘博==<br />
詩騷妙天下，而散文頗覺瑣碎局促。” (Poetry is moving mankind in a wonderful way, prose inquires into incoherent bagatels, is limited.) (''Helin yulu''). Another reproach Luo Dajing mentions, is a formal one: In comparison to the highly artistic and century-long tradition of poetic writing, the direct and often vernacular langage of the essay in his eyes had less value.<br />
<br />
In the West, a real 'art of the essaywriting' came up in the late 16th century as a medium for the newly reorganized knowledge.<br />
<br />
“詩騷妙天下，而散文頗覺瑣碎局促。”罗大京提到的另一个骂名，是形式上的：与具有高度艺术性和长达一个世纪传统的诗歌写作相比，散文中直接的、白话文式的语言在他看来并不那么有价值。<br />
在西方，16世纪晚期出现了一种真正的“散文写作艺术”，作为一种传播重组知识的媒介。--[[User:Liubo|Liubo]] ([[User talk:Liubo|talk]]) 00:50, 27 December 2020 (UTC)<br />
<br />
“诗騷妙天下，而散文颇觉瑣碎局促。”罗大经提出的另一个责难，是形式上的。在他看来，与高度艺术化的百年诗词写作传统相比，散文直接的、白话文式的语言没有什么价值。<br />
在西方，真正的 “散文写作艺术 ”是在16世纪末作为重组知识的一种媒介出现的。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 04:30, 27 December 2020 (UTC)<br />
<br />
==Liu Jinxingqi 刘金惺琦==<br />
The reorganization originated from the observations of Kopernikus, which destroyed the whole conception of the world of the Middle Age.<br />
<br />
In China, particularly the debates on Buddhism in the 4th and 5th century A.D. saw the origination of a tradition of letters. The Chinese tradition of the ''sanwen'' 散文 (essay) however, in the understanding of sǎn 散 as (to dispel, leisure, loose, relaxed, irregular, independant style, free prose, can be seen not before the detachment from the dialogue - or aphorism, which is still visible in the philosophical ''Lunyu''. <br />
==Liu Liu 刘柳==<br />
Xunzi delivered the prototype of the later essay with his philosophical treatises. They are an early form of philosophical didactical essays, in which general theorems are derived not only from quotations of the canonized classical works, but for the first time also from his own individual experience. The individuality is still a main characteristic of the essay today.<br />
<br />
During the dynasties the essay manifested itself further in certain subcategories: From reading-notes written at the paper margins originated the ''biji'' µ§°O (occasional notes), flourishing in the Ming Dynasty.<br />
<br />
荀子的哲学论著是后世散文的雏形，它们是哲学教学论文的早期形式。其中的一般定理不仅来自于经典著作的引用，而且第一次从他的个人经验中得出。个性仍是现今散文的主要特点。<br />
<br />
历朝历代，散文在某些子类中进一步得以表现，如从写在纸边的读书笔记产生了明朝盛行的偶记。--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 02:25, 25 December 2020 (UTC)<br />
<br />
<br />
荀子的哲学论著是后世散文的雏形。其作品是哲学论教散文的早期形式，这些散文中传授的普遍定理不仅有引用经典著作，还首次借鉴其个人经历。这种个体性在当代的散文中仍有保留。<br />
<br />
历朝历代，散文通过一些子类别得以呈现，如明朝盛行的在书页边上写的读书注释，它就是源于笔记。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 08:47, 25 December 2020 (UTC)<br />
<br />
荀子的哲学论著是后世散文的雏形。其作品是哲学论教散文的早期形式，其中的一般定理不仅来自于经典著作的引用，而且第一次从他的个人经验中得出。个性仍是现今散文的主要特点。<br />
<br />
历朝历代，散文在某些子类中进一步得以表现，如从写在纸边的读书笔记产生了明朝盛行的偶记。--[[User:Li Lingyue|Li Lingyue]] ([[User talk:Li Lingyue|talk]]) 12:20, 27 December 2020 (UTC)<br />
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==Liu Ou 刘欧==<br />
The marginalism is a link between Western and Chinese tradition of early essays. Occasional notes could contain private historical notes, anecdotes, communications and contemplations. However, the consciousness of the essay as a genre of its own originated in China not before the Qing ²M dynastie, when numerous essay anthologies were compiled.<br />
<br />
Taking into consideration the social-historical background draws a different picture of the old society than short stories and novels: Essays are much closer to real life, since they express individual problems and experiences.<br />
<br />
边缘主义是中西早期散文的一个纽带。散见的笔记包含了私人的历史记录，轶事，交谈和个人沉思。然而，尽管当时的散文选集众多，但将视散文作为一种文体的意识，清朝之前并没有出现。<br />
<br />
考虑到当时的社会历史背景，人们在旧社会时，对短篇故事和小说的看法不同：散文更接近现实生活，因为它们表达了个人的困惑和经历。--[[User:Liu Ou|Liu Ou]] ([[User talk:Liu Ou|talk]]) 04:15, 27 December 2020 (UTC)<br />
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边缘主义是中西早期散文传统的一个纽带。偶尔的笔记可以包含私人的历史笔记，轶事，交流和沉思。然而，尽管当时中国散文选集有很多，一直到清朝之后我们才将散文视作一种文体意识。<br />
考虑到当时的社会历史背景，人们对旧社会的看法与短篇小说和小说不同：散文更接近现实生活，因为它们表达了个人的问题和经历。--[[User:Hu Baihui|Hu Baihui]] ([[User talk:Hu Baihui|talk]]) 07:43, 27 December 2020 (UTC)<br />
<br />
==Liu Yangnuo 刘洋诺==<br />
Until now, the Chinese pre-''Hongloumeng'' individual literature spoke only through the indirect language of poems to us. Rediscovering the essays, we have a splendid source of opinions, social-historical pictures etc.<br />
<br />
Premodern essay literature consists of much more than its most well-known example, the formally restrictive ''baguwen''. Lu Xun himself wrote some of his essays in ''baguwen'' style, but on the other hand took it as a synonym for the ancient society. Zhou Zuoren saw the rhythm of the language of the "Eight legged essay" as as appealing and intoxicating as the "pleasure of doing opium.'' (Zhou 1932:148).<br />
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目前为止，中国红楼梦前的个体文学还只是通过诗中的间接语言与我们对话。通过重拾散文，我们可以知晓不同观点和社会历史状况等文学创作的丰富源泉。<br />
现代散文之前的文学并不限于形式上受限制的八股文，一方面鲁迅本人也有一些散文是用八股文写成的，但另一方面他又把八股文当作古代社会的代名词。周作人把 "八股文 "的语言节奏看作是 "做鸦片的快感 "一样令人陶醉。--[[User:Liu Yangnuo|Liu Yangnuo]] ([[User talk:Liu Yangnuo|talk]]) 08:42, 25 December 2020 (UTC)<br />
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<br />
直到现在，中国前“红楼梦”的个体文学只能通过诗歌的间接语言与我们对话。重新发掘这些散文，我们可以拥有丰富的观点来源，社会历史图片等。<br />
<br />
前现代散文文学不仅仅包括它最为人所知的例子，正式的、有限制性的“八卦文”。鲁迅自己的一些文章就是用“八卦文”写的，但是在另一方面又把它当作古代社会的同义词。周作人认为《八股文》的语言节奏就像“吸鸦片的快感”一样令人陶醉。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 09:07, 25 December 2020 (UTC)<br />
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==Liu Yi 刘艺==<br />
But he considered it also as a prevalent genre implicit in the modern writings as ''yang bagu'' (westernized bagu) and ''dang bagu'' (party-line bagu) (borrowing from Wu Zhihui, Zhou Yuanliu:71).<br />
<br />
Neo-Confucianism stressed ''wen'' (prose) as the most important tool to transmit the ''dao'' (way): ''Wenyi zai dao'' (Literature as the carrier of the way). If we reinterprete this diction in the perspective of genre, we can say, that the essay then has been regarded as an important tool to express truth, subjectivity and Self.<br />
<br />
<br />
但他认为这也是隐含在现代著作中的''洋包谷''（西化包谷）和''党行包谷''（借用吴稚晖、周远流的说法：71）的一种普遍的文体。<br />
<br />
新儒家强调''文''（散文）是传播''道''的最重要工具：''文以载道''（文以载道）。如果我们从文体的角度来重新解读这句话，我们可以说，当时的散文已经被视为表达真理、主体性和自我的重要工具。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:01, 25 December 2020 (UTC)<br />
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但他认为这也是隐含在现代著作中的''洋包谷''（西化包谷）和''党行包谷''（借用吴稚晖、周远流的说法：71）的一种普遍的文体。<br />
<br />
理学强调“文”（散文）是传播“道”的最重要工具：“文以载道”。（以文学为载体的方式）。如果我们从体裁的角度来重新解读这一措辞，可以说，散文已成为表达真理、主体性和自我的重要工具。--[[User:Liubo|Liubo]] ([[User talk:Liubo|talk]]) 00:53, 27 December 2020 (UTC)<br />
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==Liu Yiyu 刘怡瑜==<br />
Liang Qichao developed a ''xīn wéntǐ'' 新文體 (new prose style), which was influenced by Western languages, but the essay became popular not before the newspapers became mass media, and the language changed into ''baihua''.<br />
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'''6. The essay as the medium of modernity, the questioning of the genuiness of the Chinese essay'''<br />
<br />
To solve first of all the dispute on whether the Chinese essay grew out of a native tradition or was influenced by Western translations, one finds both traditions relevant: The occidental essay was introduced to the writers of the literature reform movement from 1907 on by translations in Chinese (Lin Shu: ''Irving'' 1907, ''Addison'' 1911). <br />
==Liu Zhiwei 刘智伟==<br />
The current form of the genre is mostly based on the influence of Western essay translations. First developed a Chinese essay tradition, which consciously leaned upon the Western model in language, form and terminology, its own proponents succumbed soon to the temptation to derive a tradition of the Chinese essay from Chinese history only. A seemingly unbroken Chinese tradition of the native Chinese ''wenyan sanwen'' is presented in Chinese textbooks (Yu Zaichun 1978-82, Li Xishang 1985).<br />
<br />
This is older than the ones referred to in the ''Large Chinese Dictionary'' of Morohashi (Morohashi undated) and in the ''Encyclopaedic Dictionary of the Chinese Language'' 1966.<br />
<br />
==Lou Cancan 娄灿灿==<br />
Still, the value of the native tradition of essay writing and the role of the Western influence upon it is discussed controversially among the scholars. Some admit that Western impact played a key role in what we understand as Chinese essays nowadays: Wang Bin 1992, Fan Peisong 1993; for Western impact in general see Průšek 1964, Gálik 1966, McDougall 1971. Other scholars think that Western influence is overestimated - Denton 1996 showed that the theoretical background was missing for understanding Western theories of literature in China, - and recommended that we understand the essay first by its national tradition.<br />
<br />
然而，对于本土论文写作传统的价值以及西方对其的影响，学者们争论不休。有些人承认西方的影响在我们今天所理解的中国散文中起了关键作用:王斌1992，范培松1993;对西方总的影响参考。还有一些学者认为，西方的影响被高估了——Denton 1996表明，中国缺乏理解西方文学理论的理论背景，并建议我们首先从其民族传统来理解这篇文章。--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 11:57, 26 December 2020 (UTC)<br />
<br />
然而，对于本土论文写作传统的价值以及西方对其的影响，学者们争论不休。有些人承认西方的影响在我们今天所理解的中国散文中起了关键作用:王斌1992，范培松1993;对西方总的影响参考。还有一些学者认为，西方的影响被高估了——Denton 1996表明，中国缺乏理解西方文学理论的理论背景，并建议我们首先从其民族传统来理解这篇文章。--[[User:Fancy|Fancy]] ([[User talk:Fancy|talk]]) 15:07, 26 December 2020 (UTC)<br />
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==Luo Weijia 罗维嘉==<br />
How far personal opinion may influence the narrative of historical facts can be seen by the example of the legendary authors of the May Fourth movement. All of them considered the English essay as the father of the Chinese essay: Zhou Zuoren 1921, Lu Xun 1933, the anarchist and later member of the Guomindang Wu Zhihui [1934]. Later, some of these authors changed their minds to support their own theories on the essay by looking for proof of a native Chinese essay tradition:<br />
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以五四运动传奇作者为例可以看出个人观点对历史事实的叙述的影响有多大。 这些作者把英文散文视为中国散文之父：周作人（1921年），鲁迅（1933年）以及后来的无政府主义者吴志辉（1934年）。 后来，其中一些作者改变了主意，通过寻找中国本土散文传统的证明来支持他们自己的论文理论：--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 13:19, 27 December 2020 (UTC)<br />
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以五四运动传奇作家为例可以看出个人观点对史实叙述的影响有多大。这些作者把英文散文视为中国散文之父：周作人（1921年），鲁迅（1933年）以及后来的无政府主义者吴志辉（1934年）。后来，其中一些作者改变了主意，通过寻找中国本土散文传统的证明来支持他们自己的论文理论：--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:14, 27 December 2020 (UTC)<br />
<br />
==Luo Yuqing 罗雨晴==<br />
for example, Lu Xun with his theory "'Zhǎnkāi' shuō yǔ 'méngyá' lùn “展開”說與“萌芽”論"" (Theory of "Starting" and "Blossoming") came to see the fighting and critical character of the essay of the Jin dynasty (265 - 420) as the 'father' of the Chinese essay, and Zhou Zuoren first the English essay (1921) and later the ''biji'' (occasional notes) of the Ming, although he still tried to integrate the English essay in his "Gonganpài yu Yīngguo xiaopin 'hecheng' lun 公安派與英國小品“合成”論" (Theory of the Synthesis of the Gongan School and the English Essay).<br />
<br />
例如，鲁迅以其“开始”与“绽放”的理论，将晋代散文的战斗性和批判性视为中国散文的“父”，周作人则先是英文散文（1921年）出发，之后是明朝“笔记”（随心记录），尽管他仍试图在公干派与英国小品合成论中中融入英文文章。--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:09, 27 December 2020 (UTC)<br />
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==Ma Juan 马娟==<br />
Wang Zengqi regrets that the national Chinese tradition of the essay at the time of the 'May Fourth Movement' has not been taken up again and has not continued in contemporary essays (Wang Zengqi 1993). The Chinese essay is an accommodating object of study, because one may look to it to prove any theory of the essay. One can find examples for each topic in almost every period, simply because the essay has a wide range of subjects.<br />
==Ma Shuya 马淑雅==<br />
When Zhou Zuoren showed that only seven months after the incident at Marco Polo bridge it was again possible to write about a candy seller (1924), he was critizised as "paralyzing" (Lu Xun 1934, Zhu Zhaoluo 1943). When he wrote a piece on the "Fly", he was reproached with dealing with subjects of minor importance. Reproaches like this lie in the very nature of the genre, since ''marginalism'' is substantial to the essay. The mentioned formal reproach of Luo Dajing can be found again in the 1990s, Hong Kong students critisized the literary style as it appears in Ba Jins "Thoughts" (Suixiang lu) as too direct and too less artful. But this perspective does not recognize the very nature of the essay, which is a very individual expression of an author's thoughts and not bound to tradition, and therefore much more free also in content.<br />
==Ma Zhixing 马智星==<br />
The essay - from its very nature free and independant - almost disappeared in the time of the Cultural Revolution and - except for the ideologically influenced essays - had a hard struggle between Yan'an and the loss of moral legitimacy by the leadership in 1989.<br />
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The essay was ''the'' genre of the modernizing society of the early 20th century. Many writers had to define and often redefine their position and self-understanding in reaction to war and warlordism and later in the modernizing society, often burying their own ideals, in the larger perspective for the seeming "needs" of society, which also claimed the author to be one of its products.<br />
==Meng Ying 孟莹==<br />
But from its very nature, the essay set new boundaries in form and content, and therefore not only survived the ideological restrictions, but also established its own critical subculture within. The essay was not only a medium of discussion and a documentation of the social-political background for us today, but also a documentation of the personal struggle of the writers finding a position in a changing environment, since the essay is "a genre of self-reflection". Some essays even deconstructed master narratives like the one of leftist ideology, often simply by confronting it with subjective experience, reality or art. <br />
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I want to mention another position on literature, which stresses the impact of literature on life, especially on the eve of revolutions - following this view, all literature is political (Jameson).<br />
==Mo Ling 莫玲==<br />
Not only the understanding of literature as a whole changes if we take into consideration the essay, also the view of single authors shifts, if we see not only their novels or poems, but also their essays. I mention only Zhou Zuoren. His ideas connected him spiritually to his contemporary collegues in Europe, Japan and America, but these where ideas for which China turned out to be not yet ready. At that time, China had taken a road which led away from progress, wealth, freedom and spiritual enlightenment. The consequences have yet to be overcome.<br />
<br />
除开关注作家的小说和诗歌之外，如果我们对他们的散文有所涉猎，就会发现他们不仅对文学整体的理解发生了变化，单个作者的观点也发生了变化。仅就周作人来说，他的思想在精神上把他和他在欧洲、日本和美国的同伴们联系在一起，但是这些设想在中国行不通。当时的中国走的是一条远离进步、财富、自由和精神启蒙的道路，这一现状还并没有得到改变。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:34, 26 December 2020 (UTC)Mo Ling<br />
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如果我们考虑到散文，不仅文学作为一个整体的理解会改变，而且如果我们不仅看到他们的小说或诗歌，而且看到他们的散文，单个作者的观点也会改变。我只提周作人,他的想法在精神上把他和他在欧洲、日本和美国的当代同事联系在一起，但这些想法在中国还中国行不通。那时，中国已经走上了一条远离进步、财富、自由和精神启蒙的道路。其后果还有待克服。--[[User:Kong Yanan|Kong Yanan]] ([[User talk:Kong Yanan|talk]]) 14:27, 27 December 2020 (UTC)<br />
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==Mo Nan 莫南==<br />
In 1927, Chinese literature has taken the form of 'engaged literature'. The topical development of political essays sees a shift from the enlightenment-educational essay, which emerged in 1907, to the daily-political essays in the 1920-30s, further to anti-Japanese propaganda in the 1940s and ideological propaganda in the 1950s and 1960s. In the 1980/90s, the discussion of politics of daily interest form a smaller part than in the 1920/30s. In the 1980s all genres including poems and essays were used for the critic against the master narrative of Communism or the Maoist understanding of art as serving ideology. <br />
==Nie Xiaolou 聂晓楼==<br />
Whilst the 1980s saw a revival of political issues in terms of discussion on the best system of society, (also in literature in general and in film) to a mere unpolitical and again more philosophical-moral theme spectrum in the 1990s, where essayists define their role, first of all to counterpart the consume-orientation of the masses. The essay seems to be the only genre in China which has kept its educational claim with the exception of essays which claim to be "art pourt l'art".<br />
==Ou Rong 欧蓉==<br />
The topical development of the unpolitical essay starts with the everyday-topics of Zhu Ziqing ("Shuo meng 說夢" On dreams in: Zhu Ziqing 1928) and Zhou Zuoren from 1917 (My own garden 9.1923, "The Fly" 1924, "Reading on the Toilet" 1936), with a caesura 1927, when the political essays became the main stream, until the late 1930s, when the unpolitical essay was eliminated totally by the anti-Japanese movement. It didn't recover until the 1970s, when life turned back to normality and normal things became topics of interest because of their long absence. Again in the 1990s, the unpolitical essay boomed also due to less interest in political issues and the need for a new orientation in the new found world of mass consumerism.<br />
==Ouyang Jinglan 欧阳静兰==<br />
I mentioned the lack of translations in Western languages. One of the reasons might be the impression of some scholars that many of the Chinese essays were just propaganda. This might be true for the 1940s and even the 1950s, but nowadays this has changed, as the overwhelming majority of publications prove. This demands a closer look: Since 1949, politically affirmative literature has been encouraged by the government, resulting in a statistical paradox: not the affirmative authors and their texts form the majority of the essayists read in the 1990s, but the critical essayists, whose texts oppose the order to serve politics through their apolitical, sometimes even defiant character. <br />
==Ouyang Ling 欧阳玲==<br />
In the 1990s, the texts of 1920s/1930s Republican China are still as often reprinted as their contemporary counterparts. Obviously we can conclude that the politically affirmative essay of the 1950s only survived in special political essay collections and is no longer written by famous contemporary authors nor read by the Chinese audience in the beginning of the 21st century.<br />
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Taking into account of a genre shifts the whole perspective on literature, taking into account the essayistic works of an author shifts also the view of the author. I will name only one author as an example for a modern essayist: Zhou Zuoren.<br />
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20世纪90年代，20、30年代民国时期的文本和当代的文本一样也经常被重印。显然，我们可得出一个结论：20世纪50年代的那些政治宣传文只能留存在特殊的政治文章选集当中，到了21世纪初，就不再有作者去写这类文章，也不会有中国读者去看这类文章了。<br />
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考虑到整个体裁对整个文学角度的转变，以及散文作品反映出的作者观点的变化，我只举一位现代散文家的例子：周作人。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 07:47, 25 December 2020 (UTC)<br />
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20世纪90年代，20-30年代民国时期的文章仍然和当代的同类文章一样经常被重印。显然，我们可以得出一个结论：20世纪50年代的政治宣传类散文只保存在专门的政治散文集中，到21世纪初，不再有人去写，也不再有人读这类文章了。<br />
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一种文学体裁会转变整个文学的视角，一位作家的散文作品，同样也会转变对这个作家的看法。我只以一位现代散文家为例：周作人。--[[User:Liu Yangnuo|Liu Yangnuo]] ([[User talk:Liu Yangnuo|talk]]) 09:02, 25 December 2020 (UTC)<br />
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==Peng Dan 彭丹==<br />
'''Zhou Zuoren'''<br />
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I mentioned already his theoretical contribution to the Chinese essayism, but still, his essays have been neglected until the 1980s. The reason does not lie in literary quality, but in political valuing. The master narrative of the offical literary history of the People's Republic on Zhou Zuoren is, that the theoretical May Fourth genius "degenerated" and later became a "traitor". Publishing in the Japanese sponsored magazines ''Reminiscences'',* and ''Chinese Literature'', he was blamed together with Zhu Pu and Yuan Xi of collaboration. An unanswered question is, why another author, who published there, Zhang Ailing, was never reproached with collaboratorship. The difference between all of them is that Zhang Ailing tried to avoid political committments, whereas Zhou felt guilty, Zhu justified it and Yuan simply accepted it.<br />
==Peng Juan 彭娟==<br />
''The 'mainstream' writers took an affirmative approach in their writing, whereas the other writers formed a minority. The individual authors did not necessarily belong to either one of these groups throughout their life, but may have moved between them. Since the essay is a medium which enables the individual to express thoughts directly, the writers chosen for this paper can be classified according to their position.''<br />
<br />
''Yu Guangzhong's essay'' "The wolves are coming" ''shows that the ideological perspective did not only harm mainland essaywriting.''<br />
==Peng Ruihong 彭锐宏==<br />
In his small literary pieces, Zhou tried to aesthetizise the little things of the everyday life out of the subjective experience of his private space. The major contribution of Zhou Zuoren is, that he set the turning point in Chinese essay writing with his call for writing short literary pieces (''Meiwen'' 1921). <br />
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In foreign literature there is the so-called ''lunwen'' 論文 (treatise), which is roughly divided into two groups: the reflecting ones, piping 批評 (critical), are scientific articles. The others are ''jishu'' 記述 (descriptive) and ''yishuxing'' 藝術性 (artistic), they are also called ''meiwen'' 美文 (aesthetic essay). Within these texts, one can distinguish between ''xushi'' 敘事 (narrative) and ''shuqing'' 抒情 (lyric). But there are also mixed texts. [...] I hope that the aesthetical essay is encouraged to come back, and will open up a new field for the New Literature. Wouldn’t that be wonderful?<br />
==Peng Xiaoling 彭小玲==<br />
With these words from the essay "''The aesthetic essay''" this new vernacular form was defined. This starting point founded a whole new tradition of essay writing in China. Contemporary writers called this piece the "king of essays". <br />
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In order to bring this new form to his compatriots, he tried to find similiarities with the ''xiaopinwen'' of the Ming dynasty. He further discussed these thoughts in his essay theory. In his own essays, he profited a lot from ancient ''suibi''. Later he further developed his literary theory towards an up and down of two trends. In the modernizing society, he advocated the liberation of women and asked to "treat children as full subjects with their own external and internal lives" and to "make children the essence of children's literature" (Zhou 1923). He promoted the ''baguwen'' and the independance of literature from politics and effected the literary scene and the development towards a modern Chinese society especially between 1917 and 1938.<br />
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“美学散文”中的这些词语定义了这种新的白话形式。这个起点在中国建立了一种新的散文写作传统。当代作家称此作品为“散文之王”。<br />
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为了将这种新形式带给他的同胞，他试图找到其与明朝“小品文”的相似之处。他在散文理论中进一步讨论了这些思想。 他自己的散文也从古代的“随笔”中受益匪浅。后来，他将文学理论朝着上下两种趋势进一步发展。在现代化社会中，他呼吁解放妇女、“将儿童看作具有外在和内在生命的完整主体”以及“让儿童成为儿童文学的本质”（Zhou 1923）。他提倡“八股文”和文学脱离政治的独立性，这对文学界产生了影响，并推动了中国向近代社会尤其是1917年至1938年的发展。--[[User:Peng Xiaoling|Peng Xiaoling]] ([[User talk:Peng Xiaoling|talk]]) 09:48, 25 December 2020 (UTC)<br />
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==Peng Yongliang 彭永亮==<br />
With this theoretical foundation and his own vo'luÉminous essayistic work, Zhou Zuoren through the example of his own form of short literary pieces within this genre, fought at that stage of the development of his literary theory like Benjamin Henri Constant de Rebecque 130 years ago in France for the idea "l'art pour l'art" , for individuality and independance of the writer, for disinterested literature. The jugdment, that Zhou was an apolitical author cannot be proved with his essays. Instead, he wanted his abstinence of political statement to be understood as a political statement by itself. For him, literature was a mean not for revolution, but for resistance (Zhou 1929:180-181). <br />
==Peng Yuzhi 彭育志==<br />
In fact he saw himself as ‘patriotic underground fighter’ and looked at the collaboration with the Japanese puppet regime as a forced one, following his attempted assasination, through which his driver had lost his life. His own concept of essay writing served less the needs of the building of a nation-state and comes closer to the ideal of the individual. <br />
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"I don't really know why, but I am feeling as if I am born into a dark age. I admit, that our forests are not inhabited by dragons, tigers and wolves, but shapeless "monsters" and "goblins" are still creeping around and try to swallow our souls. [...] What alarms me most, is the absence of freedom in this prison, into which we writers have been thrown." <br />
==Qi Kai 漆凯==<br />
Confronting tradition and progress in the essay "''Ancestor Worship''", he is in favor of the latter, since past could only become present through changes (Zhou 1919:7-8). <br />
<br />
Benjamin Henri Constant de Rebecque (1767 - 1830) war französischer Romanschriftsteller und liberaler Politiker, der neben der Freiheit der Kunst nach der Französischen Revolution die Einführung der konstitutionellen Monarchie nach englischem Vorbild forderte.<br />
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==Qu Miao 瞿淼==<br />
Siehe ''Journal'' (10.2.1804). Die "Kunst um der Kunst willen" propagierte die Zweckfreiheit der Kunst. Im Gegensatz dazu versteht sich die engagierte Literatur. Die Parallele zwischen Zhou Zuorens Literaturverständnis und dem Konzept "Kunst um der Kunst willen" zieht auch Wolff: ''Chou Tso-jen'' 1971, S. 84.<br />
<br />
Siehe Zhou Zuoren: ''Der Ursprung der neuen chinesischen Literatur'' 1934, S. 95 - 98; vgl. auch Chen Zizhan: ''Vorträge zur chinesischen Literaturgeschichte'' 1937, Bd 3, pp. 416 - 422, besonders S. 422. Hinweis in: H. Martin: "''Liang Qichao on Poetry Reform''" 1996, Bd 1, S. 213.<br />
<br />
见“期刊”（102.4804 年）。“艺术之艺术”宣传了艺术目的自由。相比之下，承诺的文学是可以理解的。周作人对文学的理解与“艺术之艺术”概念之间的相似之处也吸引了沃尔夫：“周作人”，1971 年 84.<br />
<br />
参见周作人：“中国新文学的起源”，1934 年，第 95-98 页；另见陈子赞：“中国文学史讲座”，1937 年，第 3 卷，第 416-422 页，特别是 p422。注：H。马丁：“梁启超诗歌改革”，1996 年，第 1 卷，p213--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:55, 27 December 2020 (UTC)--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:57, 27 December 2020 (UTC)<br />
<br />
==Quan Meixin 全美欣==<br />
Regarding Zhou Zuoren, I want to correct the official assessment of the People’s Republic, that his work would have experienced a caesura in 1938. In order to explain his opposition of the propaganda to build up national heroes about 1937 and his collaboration from 1939, it has been said officially, that his thoughts had "duoluo 墮落" (degenerated) at that time (Zhu Jinshun 1990:59). In fact, this caesura, namely the change in the style and subject in his essays on literature, art etc. to ''zhengjing'' 正經 (serious, intentional essays), and ''xianshi'' 閑適 (essays for one’s own enjoyment) is located not before his outlawing through Mao Zedong (1942), and his arrest through the Guomindang (1945).<br />
==Sagara Seydou ==<br />
Therefore not the Japanese suppressors are responsible for the retreat of this great writer, but his Chinese compatriots'. <br />
<br />
On the basis of the stigma of the 'traitor', he has been undervalued until now. That his work in the 1990s is almost as often published as Lu Xun's and Zhu Ziqing's shows that his texts finally experience a more positive literaric evaluation through the audience, which now must be registered also by scholars.<br />
<br />
==Shi Diwen 石迪文==<br />
Another example of a misread Zhou Zuoren is his short essay on "''The Fly''", where he describes his changing attitude towards flies, which he had played with as child but later disgusted when he learned about their danger of passing on diseases. ”''The fly''” shows Zhou Zuoren’s strength to describe details and make them a real topic by recalling memories on them or describing a change of perspective on them. Zhou summarized the philosophical wisdom he learnt from this, that people did not judge on things objectively, but were likely to praise or damn things. <br />
==Shi Haiyao 石海瑶==<br />
The official reading re¬proaches Zhou that he "saw only the fly and not the cosmos" , a quotation of the young Zhou about a position he himself clearly opposed.<br />
<br />
His ability to chat about the more pleasent things in life is displayed in his essay ”Birds’ twitter”. In ”''Peking cakes and sweet-meat''” and in ”''Wild vegetable of my home region''”, Zhou Zuoren shows his ability to make the reader feel at home at a region, where he feels at home himself, by describing the customs and special regional food. <br />
<br />
Siehe Zhou Zuoren: "Cangying 蒼蠅" (Die Stubenfliege), in: ''Chenbao fujuan'' 晨报副镌 (Beilage zur Morgenpost) (1924.7.13). Eine Zu¬sammenfassung des Inhalts findet sich in: Yu Daxiang (Hg.): ''Auswahllexikon chinesischer Essays mit Inhaltsangaben und Analysen'' 1993.<br />
<br />
''Siehe Vollständige chinesische Anthologie der Wissenschaften - Bd Chinesische Literatur'' 1988, Bd 2, S. 1300. Dies spielt auf den Essay "''Cangying'' 蒼蠅" (Die Stubenfliege), in: Zhou Zuoren: ''Zhi Tang. Sammlung'' 1933 an.（文献无需翻译）<br />
<br />
官方的解读指责他“只看到了渺小，而没有看到伟大”，这是对年轻的周作人的引用，他自己明确反对该立场。<br />
他谈论生活中更愉快的事情，在他推特的文章“鸟”中得到了展示。在“北京蛋糕和甜食”与“我家乡的野菜”中，周作人通过描述风俗和特殊的地区食物，展示了他让读者感到宾至如归的能力。--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 13:37, 27 December 2020 (UTC)<br />
<br />
==Si Yu 司妤==<br />
His piece ”''Bitter rain''” shows the atmosphere, for what his essays had been labelled ”bitter tea”: There remains a taste in one’s mouth after reading. If you compare Lu Xun’s ”''On tea drinking''” (Yang/Yang 1961 3:325-326) with Zhou Zuoren’s essay with the same title, you see the difference of ”short and to the point” and ”eloquent and well-read”. ”''First love''” is more hilarious. The essay ”''Three different ways to die''” shows that Zhou Zuoren can compete with his elder brother in sarcasm. Lu Xun's essay on the same subject, the massacre on March 18, 1926, was a sight.<br />
<br />
他的作品《苦雨》展现出了这种氛围，因此他的文章被称为“苦茶”：阅读完之后能感到余味悠长。如果你对比鲁迅和周作人的《论饮茶》(Yang/Yang 1961 3:325-326)，你可以看到“短小精辟”和“雄辩易读”的区别。《初恋》是最欢乐的作品。文章《三种不同的死法》表明周作人在讽刺小说方面足以与他的哥哥抗衡。鲁迅的同题作文《1926年3月18日的大屠杀》让人眼前一亮。--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:36, 27 December 2020 (UTC)<br />
<br />
==Song Jianru 宋建茹==<br />
Zhou asks for the ”best” way to die and favors the short and painless one. In ”''On alcohol''” and ”''The awning bunk boat''” Zhou Zuoren continues the tradition of late Ming ''biji''.<br />
<br />
'''7. The essay as a snapshot of contemporary thoughts'''<br />
<br />
''What is the state of contemporary essay writing in China? Its position should be brought into its proper relationship to recent approaches, perspectives and terms of categorization, like post-modernist elements, post-colonial thinking, deconstructivism etc.''<br />
<br />
==Su Lin 苏琳==<br />
The increase of the essay production after the ‘Cultural Revolution’ might be explained with the ability of the essay, to express personal experiences much more authentically than other genres because of its immanent claim of historical truth. But the essay is not a guarantee for objective truth: In the same time it is subjective, the essayist mediates his image consciously. This restricts the reported truth to a subjective one and bears the risk of a consciously “corrected” truth.<br />
==Tan Xingyue 谭星越==<br />
The individualism of the Republican era has been based on the common feeling to stand at a historical turning point and directed towards common targets like the creation of a New Literature and a new Chinese society. In the 1980s and especially in the 1990s, individualism asks for a critical reflection on the satisfaction of personal consumption needs and tries to give personal orientation, essayists plead for moral virtues (Wang Meng: "''Anxiang'' 安详" (Serene) 1992, "''Zuohao ni ziji de shi'' 做好你自己的事" (First make your own things in a good way) 1994). <br />
==Tan Xinjie 谭鑫洁==<br />
These essays, mainly published in newspapers and magazines, are widely read by people in the rapidly changing, anonymous, alienating and consume-oriented mass cultural society.<br />
<br />
Other essays in the 1980s and 1990s are in a kind of new subjectivism targeted away from contemporary contradictions but apply to the feelings of the audience by creating an either positive ("''Shanxi opera''", Jia Pingwa 1984) or negative world ("''The nightmare''", Si Yu 1995).<br />
<br />
From the essay, we can see contemporary trends of literature, which are also reasons for the increase in volume of this genre in the 1990s:<br />
<br />
这些散文主要发表在报刊和杂志上，在瞬息万变、匿名、疏离和消费导向的大众文化社会中广为人们阅读。<br />
20世纪80年代和90年代的其他散文虽是一种新的主观主义，其目标是摆脱当代的矛盾，但是通过创造一个积极的世界（“秦腔”，贾平凹，1984)或消极的世界(“噩梦”，思羽，1995)来迎合观众。<br />
从这篇文章中，我们可以看到当代文学的趋势，这也是20世纪90年代这种文学体裁增加的原因:--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 12:30, 27 December 2020 (UTC)<br />
<br />
这些散文主要发表在报刊和杂志上，在瞬息万变、匿名、疏离和消费导向的大众文化社会中广为人们阅读。<br />
20世纪80年代和90年代的其他散文是一种新的个人主义，其目标是远离当代的矛盾，但通过创造一个积极的世界（“秦腔”，贾平凹，1984)或消极的世界(“噩梦”，思羽，1995)来迎合观众。<br />
从这篇文章中，我们可以看到文学的时代趋势，这也是20世纪90年代这种文学体裁增加的原因:--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 14:44, 27 December 2020 (UTC)<br />
<br />
==Tan Yuanyuan 谭媛媛==<br />
- The giddy-paced nature of current Chinese society with its demands for diverting and short texts: “[...] we live in an age of exposition” (Hall 1984:xiii); <br />
<br />
- The increasing consciousness of indivi¬duality for which the essay is the most direct form of subjecti¬ve expression, even more direct than the poem with its metrical and formal demands; <br />
<br />
- A revival of interest in discussing social-political issues through the medium of the essay, as was the case in the 1920s/30s.<br />
<br />
- The banality of everyday life becomes conscious through becoming a literary topic, most commonly in the genre of everyday life, the essay.<br />
<br />
- 当下中国社会的浮躁节奏，对转折性和短文的要求。"[...]我们生活在一个论述的时代"(Hall 1984:xiii)。<br />
<br />
- 越发增加的独立意识，对其而言，文章是最直接的主体表达形式，甚至比诗的格律和形式要求更直接。<br />
<br />
- 通过散文这一媒介讨论社会政治问题的兴趣的复苏，就像20世纪20/30年代的情况一样。<br />
<br />
- 日常生活的平庸性通过成为文学话题而变得自觉，最常见的是日常生活的文体--散文。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 10:06, 25 December 2020 (UTC)<br />
<br />
<br />
-当前中国社会节奏轻快，要求有趣味的短文：“[…]我们生活在一个博览会时代”（大厅1984:xiii）；<br />
<br />
-对于个人二元性意识的增强，散文是主体性表达的最直接形式，甚至比诗歌的韵律和形式要求更直接；<br />
<br />
-通过这篇文章讨论社会政治问题的兴趣的复复苏，如同20世纪20年代或30年代的情况一样。<br />
<br />
-日常生活的平庸通过成为一个文学主题而变得有意识，最常见的是日常生活的体裁——散文。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 12:59, 25 December 2020 (UTC)<br />
<br />
==Tang Bei 汤蓓==<br />
- The De-ideologization of Chinese society. Today not the governmentally demanded affirmative texts stand at the forefront, but unpolitical essays, mostly dating from the Republican era, especially from the years 1923 to 1928. This observation is supported by the results of the mentioned statistical analysis. The mostly read political essays after 1949 are critical essays. <br />
<br />
- Regarding the compiling of essay collections: For the most often selected essays in the People’s Republic, Taiwan and Hong Kong, moral and aesthetic criteria seem to have underlain.<br />
==Tang Ming 唐铭==<br />
This is a sign of the increasing independence of the editors of essay anthologies from governmental or ideological handicaps, and for the increasing commercialization of the publis¬hing houses with an orientation toward customers (former: "readers"). <br />
<br />
- The criteria for essay best sellers in the P.R. of China are the following: In the most often printed essay "''The Back View''", filial piety is the driving factor, parallelistic and repetitive structures in the atmospherical nebulous "''The Moonlit Lotus Pond''", both written by Zhu Ziqing, whose style easily may seem mannerist to the Western reader.<br />
==Tang Yiran 汤伊然==<br />
Nostalgic home feelings are the emotional identification element in "''Wild vegetables of my home region''" by Wang Zengqi. Therefore one can state, that moving es¬says form the top.<br />
<br />
- ''In the latter half of the 1990s, the master narrator himself seems to be lost within the subjectivity of in¬dividuals and everyday's profaneity and banality of a more and more formally organized but substantially empty citylife. Time loses worth, since more and more of the daily acctivities are filled with mechanical and autistic actions.''<br />
<br />
==Tao Ye 陶冶==<br />
''In the 1990s, the essayistic culture of political criticism of the 1980s has vanished, the only political replique is the patriotism, for example expressed in the 1996 published monograph'' China can say no! – Possibilities for politics and emotions in the period after the cold war (''No''! 1996).<br />
<br />
- ''The reason that we do not find post-modernist essays in the sense of post-modernist fiction lies in the directness of the essay: The essay as a genre is a chat between author and reader and not an object d'art which wants to give cause for different interpretations or which would depend on exceptional form or contents or even quotations of pre-modern characteristics in order to make it an distinguishable object d'art.''<br />
==Wang Meiling 王美玲==<br />
''Also trends like the use of ordinary language, which one finds in novels since 1993 (Jia Pingwa, Feidu; Gu Cheng, Yingger) and'' New Borderlessness ''since'' 1995, ''cannot be pro-ven in the essaywriting. ''<br />
<br />
- Also the fictional realism David Der-Wei Wang sees in Lao She, Mao Dun and Shen Congwen, proves helpful for the understanding of some essays, one being "''The Small Dog Baodi''", written by Ba Jin 1981, in which the author turns into a narrator who recounts the memories of the 'Cultural Revolution' in allegoric instead of in descriptive truth as before ("''In memoriam of Xiao Shan II''", Ba Jin 1984).<br />
==Wang Xuan 王轩==<br />
Similar is the concept of imaginery nostalgia, as Wang calls the fictional truth in Shen Congwen's work (David Der-Wei Wang 1992), helpful for the reading of Wang Zengqi's "''Rain in Kunming''" as well as for Jia Pingwa's "''Shanxi opera''". <br />
类似的还有想象怀旧的概念，正如王功权所说的沈从文作品中虚构的真实（王大卫·德维王1992），有助于解读汪曾祺的《昆明雨》，也有助于贾平凹的《山西剧》。<br />
<br />
- The Schwarcz' concept of ''personal grief'' expressed in a ''metaphorical discourse'' helps us to understand how Ba Jin was able to overcome the ''truth of being'' he was known for, only to reach a more convincing fictional truth through the metaphor of his dog Baodi.<br />
施瓦茨在“隐喻话语”中所表达的“个人悲伤”概念，有助于我们理解巴金是如何克服他以“存在的真理”而闻名的，却通过他的狗“宝坻”的隐喻而获得更具说服力的虚构真相。<br />
<br />
Xin zhuangtai xiaoshuo 新狀態小說 new borderless fiction, represented by Chen Dong 韓東, Lu Yang 魯羊, Zhu Wen 朱文, Lin Bai 林白, Chen Liang 陳梁, Zhang Mei 張梅.（文献无需翻译）<br />
<br />
''Post-colonialist thinking (Williams et al. 1994), which is to be seen as part of the social-political discourse, appears in essays, especially in the less critical political, but patriotic essays of the 1990s. Kafkaism helps us understand the essay "The nightmare", where Si Yu appears as a de-constructionist, the I-narrator even is drawn near to suicide.''（文献无需翻译）<br />
<br />
And maybe for Xie Bingxins* reflections on her experience as one of the chosen voluntaries of the Wuhan military academy: She insisted to remain a lifelong "woman soldier" .（文献无需翻译）<br />
<br />
==Wang Yu 王煜==<br />
'''8. Discussion: Is the genre of the essay the form of literary expression in 21st century China?'''<br />
<br />
Regarding the future of the Chinese literature, we can only speculate. But out the risk of being wild and provocative, I would like to suggest some questions for considering the place of the essay in the field of Chinese literature and literary studies.<br />
<br />
- People have less time for actions like reading, and get used to reduced visualized information through the Internet. Will the brevity of the essay make it the ideal medium?<br />
<br />
==Wang Yuan 王源==<br />
- If the Chinese people are rediscovering their individuality, will the essay allow them to express individual thoughts more directly?<br />
<br />
- Modern societies are characterized by TV culture, mass consumption, and the loss of consciousness of one's own tradition, often partly due to the American impact on national cultures. Is the essay less bound to the restrictions of tradition, especially compared to the poem and thus more adaptable to the modern phenomenon of mass consumption?<br />
<br />
==Wei Honglang 韦洪朗==<br />
- The alienation and the anonymity of citylife worldwide, in China is combined with a loss of traditional values like ideology, family, solidarity etc. in favor of the concept of profit for oneself, - if this has produced a longing for new orientation, will it possibly be filled by morally guiding essays or nationalistic thinking?<br />
<br />
- 在中国，世界范围内城市生活的异化和互相不认识的现象与传统价值观如意识形态、家庭、团圆等的丧失结合在一起，有利于为自己谋利的观念，如果这已经产生了对新方向的渴望，这个领域能否被道德指导性文章或民族主义思想所填补呢？--[[User:Wei Honglang|Wei Honglang]] ([[User talk:Wei Honglang|talk]]) 11:35, 27 December 2020 (UTC)<br />
<br />
《红楼梦》与其他世界文学作品的相似性——推荐《红楼梦》列入世界记忆遗产名录<br />
<br />
'''Commonness between the Red Chamber Dreams and other World Literature Novels – Proposing the Red Chamber Dreams to the World Documentary Heritage List'''（修改）<br />
<br />
吴漠汀，湖南师范大学 Martin Woesler, Hunan Normal University<br />
<br />
Source: Lecture at Harvard University, Cambridge, MA USA, 14.3.2000（文献无需翻译）<br />
<br />
==Wei Yafei 魏亚菲==<br />
'''Abstract'''<br />
<br />
In every culture, readers associate the literature they know with new literature they read. So literature is always cumulative, it grows out of existing literature and can refer back to it. When Western readers read the Red Chamber Dreams, they foremost associate novels and other pieces of literature of their own cultural tradition with the Dreams. This has also influenced the first full translation into German.<br />
<br />
Cao Xueqin and even more his protagonist Jia Baoyu both are early humanists, universalists and world citizens. ''The Red Chamber Dreams'' function worldwide. <br />
<br />
摘要<br />
<br />
在每一种文化中，读者都会把他们读到的新文学与已知文学联系起来，所以文学总是积累的，它从现有的文学中生长出来，并以已有文学为参考。西方读者在阅读《红楼梦》时，首先会把《红楼梦》与自身文化传统中的小说和其他文学作品联系起来，这也影响了首次德语全译本。<br />
<br />
曹雪芹，尤其是他的主人公贾宝玉，都是早期的人文主义者，普世主义者和世界公民。《红楼梦》具有普世价值。（修改）<br />
<br />
在每一种文化中，读者都会把他们读到的新文学与已知文学联系起来，所以文学总是积累的，它从现有的文学中衍生出来，并以已有文学为参考。西方读者在阅读《红楼梦》时，首先会把《红楼梦》与自身文化传统中的小说和其他文学作品联系起来，这也影响了首次德语全译本。<br />
<br />
曹雪芹，甚至于他的主人公贾宝玉，都是早期的人文主义者，普世主义者和世界公民。《红楼梦》具有普世价值。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 10:09, 25 December 2020 (UTC)<br />
<br />
==Wen Sixing 文偲荇==<br />
''The Dream'' is a complex showroom of diverse aspects of Chinese cultures and is the embodiment and essence of Chinese cultures, but it has also a global impact, therefore it should be honoured as “World Documentary Heritage”.<br />
<br />
红楼梦》综合展示了中国的多元文化，是中国文化的集中体现和精华，同时在全球范围内产生影响，理应列入世界记忆遗产名录。（修改）<br />
<br />
多元一体<br />
<br />
'''Key words'''<br />
<br />
Western culture, reception tradition, German translation, Embodiment of Chinese cultures, global compatibility, World Documentary Heritage<br />
<br />
“红楼梦”是一个多元的中国文化综合体，是中国文化的体现和精髓，但它也具有全球影响力，因此应该被授予“世界文献遗产”的荣誉。（修改<nowiki>Insert non-formatted text here</nowiki>）<br />
<br />
多元一体<br />
<br />
'''Key words'''<br />
<br />
Western culture, reception tradition, German translation, Embodiment of Chinese cultures, global compatibility, World Documentary Heritage<br />
--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 10:29, 25 December 2020 (UTC)<br />
<br />
《红楼梦》是一个中国文化综合体，展示着中国文化的精髓的同时也极具全球影响力，理应被列入世界记忆遗产名录。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 13:00, 26 December 2020 (UTC)<br />
<br />
==Wen Xiaoyi 文晓艺==<br />
'''1. Chinese Ethics'''<br />
<br />
To help the poor and disadvantaged belongs to the traditional core values of Chinese culture.<br />
<br />
When we sit in the Beijing Subway today, the loudspeaker announcement reminds us, that it is Chinese traditional ethics to give seats to the disadvantaged (老弱病残孕让座是中国传统道德). We know of Cao Xueqin, that he supported the poor and disadvantaged, and that he made kites for children.<br />
<br />
However, when we look closer at these “Chinese Ethics”, we discover, that they are claimed also in Indian Buddhism “karuna” and in the Christian tradition of “caritas” and in almost every civilization. Therefore, we might call these values “human ethics”.<br />
<br />
==Wu Kai 吴恺==<br />
'''2. Compatibility<br />
'''<br />
Why do the ''Red Chamber Dreams'' function worldwide and have achieved world literature status even in their translations?<br />
<br />
First of all, the ''Red Chamber Dreams'' are, like novels worldwide, a piece of entertainment literature. In comparison to the drama, in which every element is compulsory and plays its part in the overall structure, in the novel the line of action itself is simpler and not so important, most of the scenes or episodes are loosely put together and fit in the broader theme of the novel.<br />
<br />
'''2. 兼容性<br />
'''<br />
为什么《红楼梦》在世界范围内广泛流传，甚至在翻译领域中也取得了世界文学的地位？<br />
<br />
首先，《红楼梦》和世界小说一样，是一部娱乐文学。与戏剧中的每一个元素都是强制性的，在整体结构中起作用的戏剧相比，小说的行动路线本身更简单，也不那么重要，大部分场景或情节都松散地组合在一起，这和小说更广泛的主题相吻合。--[[User:Wu Kai|Wu Kai]] ([[User talk:Wu Kai|talk]]) 14:29, 27 December 2020 (UTC)<br />
<br />
==Wu Qi 吴琪==<br />
However, the lose arrangement of episodes of the ''Dreams'' comes from the tradition of almost unconnected episodes like in the ''Shuihuzhuan'' and is a step towards the greater coherence of the episodes, the aligning into a story line and the greater concentration on fewer protagonists. Therefore, the ''Dreams'' show clearly a step towards the Western tradition of novels, maybe because of growing Western influence in Qing dynasty.<br />
<br />
'''3. Impact of translator’s native culture on the translation process'''<br />
<br />
There are intercultural parallels between the ''Red Chamber Dreams'' and Western works of literature.<br />
<br />
然而，《红楼梦》章回结构不连续来自于《水浒传》中几乎没有联系的章回的传统，这是朝着章回更连贯、与故事线一致以及更集中于较少主角的方向迈出的一步。因此，《红楼梦》明显向西方小说传统迈进了一步，可能是因为西方对清代的影响越来越大。<br />
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'''3.译者的本土文化对翻译过程的影响'''<br />
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《红楼梦》和西方文学作品之间有跨文化的相似之处。<br />
--[[User:Wu Qi|Wu Qi]] ([[User talk:Wu Qi|talk]]) 11:54, 27 December 2020 (UTC)<br />
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==Wu Qiong 吴琼==<br />
These parallels are fundamental for the translation and were explicitly and implicitly fundamental for the German translator Martin Woesler during his translation and editorial work on the first full German translation. In the following, I will mention some of the Western novels and pieces of literature, which the Western reader of the ''Dreams'' will immediately think of.<br />
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'''4. The novel as embodiment of “Zeitgeist”'''<br />
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According to Georg Lukács’ ''Theory of the Novel'', while the Epos (like Homer’s ''Ilias'', which like the ''Dream'' reasons the stories in the divine realm) displayed a holistic world experience, a complete, self-contained culture, the novel displays, that the modern world has become infinitely large and has lost its homely quality.<br />
==Wu Xiang 邬香==<br />
The novel as a genre is no longer documenting just one culture, but represents, with the words of Walter Benjamin, the Organon of History. So the understanding of the novel changed with Lukacs to historical-philosophically. A novel is understood as typical for its historical era, the novel embodies the spirit of the epoch (Zeitgeist). <br />
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小说作为一种文学题材不再仅仅记录一种文化，而是用沃尔特·本杰明的话来代表历史的有机物。因此，卢卡奇对这部小说的理解从历史转向哲学。一部小说被理解为其历史时代的典型小说，这部小说会体现时代精神（时代精神）。<br />
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The ''Red Chamber Dreams'' are written in front of the background of the Manchu minority having taken over the power in formerly Han-shaped Ming-China (which was a multi-ethnic and crosscultural society) and families suffering the changing favor of changing emperors, with the Cao family being fostered by Kangxi and being persecuted by Yongzheng.<br />
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《红楼梦》是在满族统治原汉族掌管的明朝（当时是一个多民族、跨文化的社会）和贵族家庭遭受皇位更迭影响的背景下写成的，曹氏家族受到康熙的扶植和雍正的迫害。--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 15:04, 27 December 2020 (UTC)<br />
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==Wu Yilu 吴一露==<br />
While the author in his time could not criticize the system and power of emperors, in the novel he came to terms with this life by seeking the guilt for the persecution in the growing decadence of the family (engaging in Daoism, leisure, poetry-writing, arts and music instead of learning for being able to earn a living) and in himself not fulfilling the expectations as the family heir. This description of decadence of a declining family reminds us of the novels of Tschechov (and e.g. in the ''Buddenbrooks'' by Mann, including the turn to arts and music).<br />
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虽然作者在他的时代无法批判皇帝的制度和权力，但在小说中，他通过家族的日益衰败（修行道教、休闲、写诗、艺术和音乐，而不是为了能够谋生而学习）和自己没有实现作为家族继承人的期望中寻找受迫害的罪责，来接受这种生活。这种对没落家庭颓废的描述，让我们想起了契诃夫的小说（如曼恩的《布登布鲁克》，包括对艺术和音乐的转向）。--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 12:35, 27 December 2020 (UTC)<br />
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虽然作者在他的时代无法批判帝制和皇权，但在小说中，他为家族的日益衰败（参加道教、娱乐、诗歌、艺术和音乐活动，而不是为了谋生而学习）和自己作为家族继承人没有实现家族期望感到自责，通过这样做，他也对这种生活做妥协。这种对没落家族颓废状况的描写，让我们想起了契诃夫的小说（如曼恩的《布登布鲁克》，包括对艺术和音乐的转向）--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 15:08, 27 December 2020 (UTC)<br />
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==Wu Zijia 吴子佳==<br />
Moreover, with the detailed description of life on all social levels in early Qing Dynasty, the Dream appears as a documentary historical novel very much like Günter Grass’ The Tin Drum 1959.<br />
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'''5. Coming-of-age and Alienation'''<br />
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Abandoning the paradise-like garden in the Red Chamber Dreams is a symbol for leaving the protected childhood and arriving in the complex world of adults. With George Lukács theory of the novel, the protagonist starts to problematize the sense of his life, in the novel, the protagonist’s self permanently struggles with his environment.<br />
==Xiao Shuangling 肖双玲==<br />
However, Cao Xueqin’s message is not simply the one of “Paradise Lost”, instead he himself made the best out of his life. Although being less wealthy than when his family still enjoyed the favour of the emperor, there was a payroll system and a social net intact in Early Qing China, where he received enough income to be independent from his rich relatives, to be selective on accepting jobs, to live a relaxed life in a small house in the nature, spending time with his family and friends, follow his own interests, like reading, writing and drinking wine, making kites for the children and thinking of the disadvantaged.<br />
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然而，曹雪芹的信息不仅是“失乐园”的信息，而是他本人的一生。 尽管不如他的家人仍然享有皇帝的宠爱时富裕，但清初中国有一个工资体系和一个完整的社会网络，在那里他获得了足够的收入以独立于自己的富裕亲戚，可以有选择性地接受工作 在大自然的小房子里过着轻松的生活，与家人和朋友共度时光，遵循自己的兴趣，例如读书，写作和喝酒，为孩子们放风筝和思考处境不利的人。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:38, 26 December 2020 (UTC)Xiao Shuangling<br />
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然而，曹雪芹所传达的信息并不是简单的“失乐园”，相反，他把自己的生活过得很好。 虽然比起他的家族享受皇帝的宠爱，他过得没有那么富裕，但清初中国有一套薪俸制度和一张完整的社会网，他获得了足够的收入，可以独立于富贵亲戚，可以有选择性地接受工作，可以在大自然的小房子里过着悠闲的生活，可以与家人和朋友共度时光，可以追随自己的兴趣，例如读书，写作和饮酒，可以为孩子们做风筝，可以为弱势群体着想。--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 11:27, 27 December 2020 (UTC)<br />
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==Xiao Ting 肖婷==<br />
Cao Xueqin was fully aware of his time and China’s cultural achievements, he was familiar with the different levels of society, he was a detailed observer and skilful narrator. He may have conceptualized the ending of the novel as a discussion about the different personalities of the characters in the novel and therefore displaying his reflection about life and his psychological understanding of the diversity of human nature. He was able to grasp the “spirit of time” (Zeitgeist) and with his autobiographical experience create an eternal coming-of-age novel not just for his family, for the Qing-Chinese, for Chinese people, but for mankind.<br />
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曹雪芹对自己所处的时代和中国的文化成就有充分的认识，他熟悉社会的方方面面，他观察细致，叙事娴熟。他能把小说的结尾构思为对小说中人物不同性格的探讨，从而体现出他对人生的思考和对人性多样性的理解。他能够把握 "时间精神"(Zeitgeist)，并以他的亲身经历为材料创造了一部成熟的绝世之作，这不仅是为他的家庭、为清人、为中国人，更是为全人类。--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 11:29, 26 December 2020 (UTC)Xiao Ting<br />
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曹雪芹充分了解自己所处的时代和中国的文化成就，熟悉社会的不同层次，是一个细致的观察者和娴熟的叙述者。他可能将小说的结局概念化为对小说中人物不同性格的讨论，从而表现出他对生活的反思和对人性多样性的心理理解。他能够把握“时代精神”(时代精神)，并以他的自传体经历，为他的家庭，为清朝人，为中国人，为人类创造了一部永恒的成长小说。--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 12:01, 26 December 2020 (UTC)<br />
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曹雪芹对自己所处的时代和中国的文化成就了如指掌，他熟悉社会的不同层面，他是一个细致的观察者和娴熟的叙述者。因此，他在小说中对人的不同个性的理解和对小说中人物性格的多样性进行了概念化的探讨。他能够把握“时代精神”，用他的自传体经历，不仅为他的家庭，为清朝的中国人，为中国人民，而且为人类，创作了一部永恒的成人小说。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:43, 26 December 2020 (UTC)Xiao Shuangling<br />
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==Xiao Xi 肖茜==<br />
This tradition of Coming-of-age novels is also a European one, like enlightenment philosopher Voltaire’s novel ''Candide or Optimism''《老实人》shows at the very same time (1759) in Europe. Also Voltaire’s Candide has to leave the luxurious paradise of his childhood and strives for true love, but his main learning is more pessimistic, since Voltaire wrote the novel in opposition to Leibniz, who optimistically looked to China as “the best of all worlds”. Recent research findings show that China had a much larger influence on European enlightenment philosophers and we can be sure, that also Cao Xueqin was aware of some European literary traditions.<br />
==Xiao Yining 肖伊宁==<br />
Also the German readership is familiar with the chronological following of the life of the protagonist and his development, the fate of a family over generations, the German readership knows this type of novel as the “Education novel” or “Coming-of-age-novel”. In Germany, the genre of the coming-of-age novel has a long tradition and it is shaped more by single characters, who appear as teachers (Goethe: ''Wilhelm Meister’s Apprenticeship''威廉·麦斯特的学徒岁月 1795-96, Novalis 诺瓦利斯: ''Heinrich von Ofterdingen''《海因利·封·歐福特丁根》1802).<br />
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德国读者对主人公的生平及其发展、家族世代的命运都很熟悉，德国读者把这种类型的小说称为“教育小说”或“成长小说”。在德国,关于成长小说的体裁有着悠久的传统,它的形状更由单个字符,它更多的是被塑造为教师的单个人物(歌德：'Wilhelm Meister’s Apprenticeship''威廉·麦斯特的学徒岁月 1795-96, Novalis 诺瓦利斯: ''Heinrich von Ofterdingen''《海因利·封·歐福特丁根》1802)。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 14:59, 27 December 2020 (UTC)Xiao Yining<br />
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==Xie Fan 解帆==<br />
Wilhelm Meister, parallely to Jia Baoyu, is struggling with the traditional education, in ''Wilhelm Meister'' this is represented with the classics revived in Shakespeare’s dramas. Tradition can give orientation, but the personality of the protagonist needs to develop through emancipation is a wisdom, we can learn from all mentioned novels including the ''Dreams''. <br />
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'''6. Pornography and True Love, female rivals'''<br />
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Sexuality is a basic human need and has developed into different shapes in all cultures. The German audience is familiar with erotic topics from the Middle Ages, in which sexuality was stylized. In the “Schwänke” of the 15th century (Wittenwielers Ring), erotic scenes are described sexually explicit.<br />
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与贾宝玉一样，威廉·迈斯特也在与传统教育作斗争，这通过莎士比亚的经典戏剧得以体现。传统可以作为方向标，但主人公的个性需要通过解放才能发展，这是一种智慧，我们可以以上提过包括《梦》的所有小说中学习。<br />
“6.色情与真爱，女性对手"<br />
性是人类的一种基本需求，在不同文化中展现出不同的形态。德国观众熟悉中世纪的情色话题，在这些话题中，性是有固定程式的。在15世纪的“Schwanke”(Wittenwielers Ring)中，情色场景被描述为露骨的性。--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 15:37, 25 December 2020 (UTC)<br />
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与贾宝玉一样，威廉·迈斯特也在与传统教育作斗争，在《威廉·迈斯特》中，莎士比亚戏剧中复兴的经典作品代表了这一点。传统可以给予导向，但主人公的个性需要通过解放来发展是一种智慧，我们可以从包括《梦》在内的所有小说中学习。<br />
“6。色情与真爱，女性对手"<br />
性是人类的一种基本需求，在各种文化中形成了不同的形态。德国观众熟悉中世纪的情色话题，在这些话题中，性是程式化的。在15世纪的“Schwanke”(Wittenwielers Ring)中，情色场景被描述为露骨的性。--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 01:37, 26 December 2020 (UTC)<br />
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==Xie Ziyi 谢子熠==<br />
In the barock literature of the 17th century even the physical act is described extensively. <br />
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According to „cumulativity“, every human being is a product of history and literature is based on previous literature, therefore the author of this pager thinks that this background has to be taken into account while translating.<br />
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The best study on ''qing'' passion in the Dreams is the one by Anthony Yu, who understood it as ''desire'' and as the central motif of the ''Dreams''. „The centrality of qing in shaping virtually every aspect of The Story of the Stone’s structure and meaning cannot be denied [...].“ (Anthony Yu 2001, 54).<br />
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==Xu Jia 徐佳==<br />
In the framework story of the Dreams, the narrator consciously takes a stand against low-action and stereotypical pornographic literature as well as against the widespread romance novels (with the classic roles of the beautiful, talented woman and the poor scholar who finally achieves a respected position and prosperity by passing a civil service exam).<br />
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In chapter 1 he says: ”of the true feelings of young people [...] nobody has reported about so far.”<br />
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Erotic scenes are described in a decent and associative way (“Game of clouds and rain”), while displaying another quality in its openness e.g. towards bisexuality.<br />
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在《梦》的框架故事中，叙述者有意识地站在了反对低级动作和刻板色情文学的立场上，也站在了反对普遍存在的言情小说的立场上（以美丽的才女和通过公务员考试最终获得地位和财富的穷书生为经典角色）。<br />
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在第一章中，他说："年轻人的真情实感......至今无人报道"。<br />
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"情色场面以体面和联想的方式描述（"云和雨的游戏"），同时表现出另一种开放性，例如对双性恋的开放。--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 12:35, 27 December 2020 (UTC)Xu Jia<br />
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在《梦》的框架故事中，叙述者有意识地反对低俗的动作和陈规定型的色情文学，反对流传甚广的浪漫小说（以美丽的才女和通过公务员制度最终获得受人尊敬的地位的穷困书生为经典角色）。<br />
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在第一章中，他说：“关于年轻人的真实感受，[……]到目前为止还没有人报道过。”<br />
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情色场景被描述成一个体面和联想的方式（“云和雨的游戏”），同时显示了另一个开放性的性质，例如对双性恋。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 15:03, 27 December 2020 (UTC)Xiao Yining<br />
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==Xu Jing 许晶==<br />
The ''Dreams'' narrate the story of unfortunate lovers. Unfortunate lovers also in the West have a literary tradition, they constitute an archetype, such as Hero and Leander, Pyramus and Thisbe, Tristan and Isolde, Flore and Blanscheflur as well as Troilus and Cressida, the latter being considered the model for Arthur Brookes, who wrote Romeo and Juliet in 1562 and thus directly influenced Shakespeare.<br />
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While Marián Galik saw as the central topic of both, the ''Dream'' and ''Faust'', the eternal feminine, which draws us on high, Gu Cheng called it the “eternal virgine”. <br />
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==Xu Jing 许静==<br />
In Goethe’s coming-of-age novel ''Wilhelm Meisters Wanderjahre'', we find a similar motif of female rivals, in the Keller 凯勒 ''The Green Henry'' 《绿衣亨利》1855, the hero turns away from an emphatically sexually designed figure and turns to the 'real' woman. In Jane Austen’s ''Pride and Prejudice'' 1813 Elizabeth and Lin Daiyu are similar, e.g. they both strive for real love (Zhuang 2011).<br />
==Xu Mengdie 徐梦蝶==<br />
'''7. Feudal society and slavery'''<br />
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A widespread interpretation is that Jia Baoyu’s equal treatment of family members and slaves would be a manifesto to free the slaves. I also do not share this interpretation, since Aristotle, when he demanded democracy, would exclude slaves from the right to vote. So we cannot use modern concepts to judge on the past. In my understanding, Jia Baoyu was not fighting inequality, but looked at the people as humans and individuals.<br />
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封建社会和奴隶<br />
一种普遍的解释是，贾宝玉对家庭成员和奴隶一视同仁，这将成为奴隶解放的宣言。我并不同意这个解释，因为亚里士多德的民主就排除了奴隶的投票权。所以，我们并不能用现代观念去评判过去。在我看来，贾宝玉并不是和不平等作斗争，而是把人视作群体和个人。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 09:55, 25 December 2020 (UTC)Xu Mengdie<br />
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一种普遍的解释是，贾宝玉对家庭成员和奴隶的平等对待是解放奴隶的宣言。我也不同意这种解释，因为亚里士多德，当他要求民主的时候，会排除奴隶的投票权。所以我们不能用现代的概念来判断过去。在我的理解中，贾宝玉并不是在与不平等作斗争，而是把人看成是群体和个人。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 10:31, 25 December 2020 (UTC)<br />
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许多人认为，贾宝玉对家庭成员和仆人的平等对待是解放奴隶的宣言。我也不同意这种看法。因为当亚里士多德要求民主时，奴隶并没有投票权。所以我们不能用现代的概念来判断过去发生的事。在我的理解中，贾宝玉并不是在与不平等作斗争，而是把人分为是群体和个人。--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 11:03, 27 December 2020 (UTC)<br />
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人们普遍认为贾宝玉对待家庭成员和奴隶的平等对待是解放奴隶的宣言。我不同意这种解释，因为亚里士多德吁民主时，会将奴隶从投票权中剔除。所以我们不能用现代观点评判古人。我认为，贾宝玉并不是在为不平等而做斗争，而是将人区分为人或是个体。--[[User:Wu Qi|Wu Qi]] ([[User talk:Wu Qi|talk]]) 12:02, 27 December 2020 (UTC)<br />
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==Xu Pengfei 许鹏飞==<br />
Also the understanding of the servants as slaves does not match the description in the Dream, since some servants had servants themselves, the family took care after they left the Jia family to find a match for them and Jia Zheng refers to his daughter Yingchun as „yatou 丫头“, so it is inappropriate to translate this expression with slave. Therefore, the translator preferred “servant” over “slave” in the translation.<br />
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另外，把仆人理解为奴隶也与《红楼梦》中所描述的不符，因为有些仆人自己也有仆人，他们离开贾家后，家人会照顾他们，为他们婚配，并且贾正把女儿迎春称为“丫头”，所以用奴隶来翻译这个词是不合适的。因此，译者在翻译中更倾向于“仆人”而不是“奴隶”。--[[User:Xu Pengfei|Xu Pengfei]] ([[User talk:Xu Pengfei|talk]]) 09:14, 25 December 2020 (UTC)Xu Pengfei<br />
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而且把仆人理解为奴隶与《红楼梦》中的描写不符，因为有些仆人自己还有仆人，贾府会在她们离府的时候为她们寻一门亲事，作为贾府对她们的照料；贾政也把自己的女儿迎春喊作 “丫头”， 所以把这些翻译成奴隶是不合适的。因此英文翻译中采用“servant”会比“slave”更为合适。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 10:08, 25 December 2020 (UTC)Xu Mengdie<br />
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==Yang Chenting 杨晨婷==<br />
Mo Yan in his speech at the Frankfurt Bookfair in 2009, when China was the guest of honor, draws the (similarly) parallel between the ''Dream'' and Goethe’s ''Sorrows of the Young Werther'', that both expressed the wish to abandon feudal society. My own impression is that both do not express this wish, but that this is a later concept and interpretation and we should not apply this to judge the past.<br />
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2009年，莫言代表中国作为主宾国参加法兰克福书展时，他在演讲中把《梦》和歌德的《少年维特之哀》画上了约等号，表达了抛弃封建社会的愿望。我自己的印象是，两者都没有表达这个愿望，但这是后来的概念和解释，而我们不应该以此来判断过去。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 07:36, 25 December 2020 (UTC)Yang chenting<br />
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2009年，莫言代表中国作为主宾国参加法兰克福书展时，在演讲中把《梦》和歌德的《少年维特之哀》画上了约等号，表达了抛弃封建社会的愿望。我自己的感觉是，两者都没有表达这个愿望，但这是后来的概念和解释，我们不应该以此来判断过去。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 08:43, 25 December 2020 (UTC)<br />
<br />
==Yang Hairong 杨海容==<br />
'''8. Tragedy of all tragedies'''<br />
<br />
Aristotle explained in ''On the Tragedy'' (Poetics VI), that tragedies move people more than comedies because they “imitate [mimēsis] an action that is serious, complete, and of a certain magnitude” (Aristotle 1971, 51), This high esteem of the tragedy in Europe is partly ascribed to the loss of Aristotle’s work ''On the Comedy''.<br />
<br />
8.所有悲剧的悲剧成分<br />
<br />
亚里士多德在《悲剧论》（诗学VI）中解释说，悲剧使人们比喜剧更能吸引人，因为他们“模仿（mimēsis）一种严肃、完整和有程度的行动”（Aristotle 1971，51）。 欧洲的悲剧部分归因于亚里斯多德作品《喜剧》的丢失。--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 10:16, 27 December 2020 (UTC)<br />
<br />
8.所有悲剧含有的悲剧成分<br />
<br />
亚里士多德在《悲剧论》（诗学VI）中解释道，悲剧之所以比戏剧更加动人，是因为它们“模仿（mimēsis）一种严肃、完整且具有一定规模的行动”（Aristotle 1971，51）。悲剧在欧洲拥有崇高地位部分归因于亚里士多德的作品《论喜剧》的失传。--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 12:42, 27 December 2020 (UTC)<br />
<br />
==Yang Hui 阳慧==<br />
While Europe has the Hamlet as its tragedy of all tragedies, the lack of tragic literature in Chinese literary tradition has long been lamented. Wang Guowei sees the Dream as "tragedy of all tragedies". To Wang Guowei the suffering of Faust and Jia Baoyu is central in the novels. However, many scholars contest that Faustianism is central for Chinese culture. <br />
<br />
In 18th century Europe, we saw a new development in the genre of the drama, to establish a “bourgeois tragedy”.<br />
<br />
<br />
<br />
尽管欧洲将“哈姆雷特”作为悲剧的悲剧，但长期以来中国传统文学中缺乏悲剧文学的现象一直令人遗憾。王国伟把“梦”看作“一切悲剧的悲剧”。对王国伟来说，浮士德和贾宝玉的苦难是小说的核心。然而，许多学者认为，浮士德主义是中国文化的核心。<br />
<br />
在 18 世纪的欧洲，我们看到了戏剧体裁的新发展，确立了“资产阶级悲剧”。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 13:40, 27 December 2020 (UTC)<br />
<br />
==Yang Yi 杨逸==<br />
It developed as an emancipatory movement in the 18th century in London, Paris and Germany, and demonstrated that tragedy was not reserved to rulers, but was also imagineable for lower noblemen and ordinary citizens. The ''Dream'' at the same time as the bourgeois tragedy in Europe shows a tragic story of a mid-level noble family which loses its titles and privileges.<br />
<br />
==Yang Yue 杨悦==<br />
<br />
'''9. “Non-Binary” Novels'''<br />
<br />
One of the things attracting Western readers is the adorable but mysterious protagonist Jia Baoyu. With his open bisexual orientation and his interest in his mates regardless of their social status, he appears “modern” or at least displaced in time. His struggle with traditional learning makes him appear sympathetic, his long states of rapture out of the world give him both the aura of a timeless character and of mystery.<br />
<br />
9. “非二进制小说”<br />
<br />
可爱而神秘的主角贾宝玉是吸引西方读者的其中一点。由于他开放的双性恋倾向以及对同伴的兴趣，无论他们的社会地位如何，他彰显“现代”气质或至少不属于那个时代。 他与传统学习的斗争使他显得富有同情心，他与世隔绝的漫长状态使他既具有永恒的品格又具有神秘感。--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:17, 27 December 2020 (UTC)<br />
<br />
<br />
“非二元”小说<br />
<br />
一个吸引西方读者的东西是可爱而神秘的主人公贾宝玉。由于他开放的双性恋倾向和他对伴侣的兴趣，不管他们的社会地位如何，他显得“现代”或至少在时间上流离失所。他与传统学习的斗争使他显得富有同情心，他从世界上长期的狂喜给了他永恒的性格和神秘的气息。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 13:43, 27 December 2020 (UTC)<br />
<br />
==Yang Ziling 杨子泠==<br />
With the bisexual orientation of the Dreams’ protagonist, the novel appears non-binary.<br />
According to Karl-Heinz Pohl, binaries are just superficial, ultimately decisive is the ''Heart Sutra''. Today, the novel is listed among the genre of non-binary literature (see e.g. the bibliographical list on https://www.goodreads.com/list/tag/non-binary), in which contrasts are dissolved deconstructivistically. <br />
<br />
==Yao Cheng 姚诚==<br />
'''10. Foreign Cultures in the Red Chamber Dreams'''<br />
<br />
Foreign Cultures frequently appear in the Dreams in all kinds of varieties, like exoticism with the many objects in the household and presented to the household as novelties, especially the blond girl of the same age as Baoyu referred to in person (combining different origins and cultures, including European, Japanese, Chinese) or several times on paintings, one time shown with wings as an angel.<br />
<br />
10.红楼梦中的异邦文化<br />
红楼梦中经常出现各种各样的异邦文化元素，例如许多贾府物品带有异国情调，并以新奇用品的形式呈现给贾府，尤其是提到的与宝玉同龄的金发女孩（结合了不同的来历和文化，包括欧洲，日本，中国），金发女孩也多次在绘画中出现，其中一次是为有翅膀的天使的形象。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 14:47, 27 December 2020 (UTC)<br />
<br />
==Yao Jia 姚佳==<br />
The playful combination of different traditions we can see also when a religious dress is described, which carries characteristics of different religions. Similarly, the Daoist monk and the Confucian priest appear together. Cao Xueqin wanted to show the richness and diversity, also with the many topics and societal levels of the novel. Even a variety of Christian motifs can be found, like when Jia Baoyu is not recognized by his father in chapter 120 and when he disappears, all parallel to Jesus Christ.<br />
<br />
==Yi Huan 易欢==<br />
The variety of cultures is paralleled with the variety of elements of different dynasties, which makes it timeless and therefore even more a masterpiece of Chinese art and a masterpiece of human art. Therefore I would like to nominate the Red Chamber Dreams as “World Documentary Heritage”. <br />
<br />
'''References'''（参考文献不用翻译）<br />
<br />
Anthony, C. Yu. (2001). ''Rereading the Stone: Desire and the Making of Fiction in Dream of the Red Chamber''. Princeton University Press.<br />
<br />
Aristotle. (1971). ''Poetics''. Trans. S. H. Butcher. Ed. Hazard Adams. Critical Theory since Plato. ew York: Harcourt Brace Jovanovich, 48-66.<br />
<br />
Woesler, Martin, ed., Cao Xueqin, Gao E et al. (2016). ''Der Traum der Roten Kammer oder Die Geschichte vom Stein'' [''Red Chamber Dreams or The Story of the Stone''], Peking: Foreign Languages Press, ISBN 9787119094120, 4813 pages, 6 vols., hardcover, transl. by Rainer Schwarz and Martin Woesler; Chinese-German bilingual edition<br />
<br />
Woesler, Martin. (2011). “Being Explicit About the Implicit – John Minford’s Translation of the last Forty Chapters of The Story of the Stone with a Field Study on two Sexually Arousing Scenes”. ''Hong lou meng xue kan'' 6: 274-289<br />
<br />
Woesler, Martin. (2010). “ ’To Amuse the Beaux and Belles’ The Early Western Reception of the Hongloumeng”. ''Journal of Sino-Western Communications'' 2 (2010.12) 2:81-107<br />
<br />
Zhuang, Xiuhua. (2011). Self, Ideal and Salvation: A Comparative Study of Jane Austen’s Elizabeth and Cao Xueqin’s Lin Daiyu. ''Journal of Language Teaching and Research'', Vol. 2, No. 2, pp. 420-423, March 2011. Fulltext: http://www.academypublication.com/issues/past/jltr/vol02/02/19.pdf.<br />
<br />
==Yi Zichu 义子楚==<br />
'''Virtual Communication Between Machines with the Human as Their Object<br />
'''<br />
<br />
A new stage of multimodal communication after oral, written, printed, electronic and machine-human communication<br />
<br />
Martin Woesler, Hunan Normal University<br />
<br />
'''Abstract'''<br />
<br />
Luhmann and Baecker described the development of communication from orality (media epoch 1.0) to script (2.0), through print (3.0) and finally to digital communication (4.0). In all these stages, technology played only an assisting role. <br />
<br />
==You Yuting 游雨婷==<br />
This paper argues, that there is a fundamentally new media epoch of “virtual communication” (communication 5.0), in which artificial intelligence (initialized by humans) has taken over and humans have become the object of analysis and manipulation (as customers, voters etc.). <br />
<br />
Algorithms do not only listen to oral or read written human communication (between humans or between humans and bots), but they analyze multimodal communication (including likes, behaviour, surfing habits, mobility profile, values, dreams, aims, beliefs etc.), compare them with Big Data (e.g. cloud data) and base decisions of manipulation on a prediction of behavior according to a personality profile and correlations.<br />
<br />
本文认为，“虚拟传播”(5.0传播版本)是一个全新的媒体时代，在这个时代，人工智能(由人类初始化)已经接管，人类成为分析和操纵的对象(如顾客、选民等)。<br />
<br />
算法不仅听人类口头或书面沟通(在人类之间或人类和机器人之间),但他们分析多通道通信(包括喜欢、行为、上网习惯,流动剖面,价值观,梦想,目标,信念等),比较他们与大数据(例如云数据)和基础操作的预测行为的决策根据个性特征和相关性。--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 12:34, 26 December 2020 (UTC)<br />
<br />
本文认为，“虚拟传播”(5.0传播版本)是一个全新的媒体时代，在这个时代，人工智能(由人类初始化)已经接管世界，人类成为分析和操纵的对象(如顾客、选民等)。<br />
<br />
算法不仅听人类口头或书面沟通(在人类之间或人类和机器人之间),但他们分析多通道通信(包括喜欢、行为、上网习惯,流动剖面,价值观,梦想,目标,信念等),比较他们与大数据(例如云数据)和基础操作的预测行为的决策根据个性特征和相关性。--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 10:47, 27 December 2020 (UTC)<br />
<br />
==Yu Ni 余妮==<br />
These algorithms target not only the explicit communications, but the emotions and thoughts of humans too and predict future behavior, therefore allowing simulations of reality. Mightier algorithms have also taken over decision-making roles in societies where they: replace human court decisions, fine tune just-in-time and on-demand production, censor chatrooms etc. Sets of algorithms help to manage smart cities and a whole society. <br />
<br />
这些算法不仅针对明确的交流，也针对人类的情绪和思想，并预测未来的行为，因此允许模拟现实。更强大的算法也在社会中占据了决策角色：取代人类法庭的判决，及时微调和按需制作，审查聊天室等。一套算法有助于管理智慧城市和整个社会。--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 10:34, 27 December 2020 (UTC)<br />
<br />
<br />
----<br />
<br />
==Yuan Shiqi 袁诗琦==<br />
Although the human is still part of the communication, especially as the analyzed object and the target of the manipulation, the human is often unaware of the virtual communication and a passive receiver of the machine’s decisions, while the main actors in the virtual communication are machines.<br />
<br />
<br />
虽然人仍然是通信的一部分，特别是作为被分析的对象和操纵的目标，但是人往往没有意识到虚拟通信和机器决策的被动接受者，而虚拟通信的主要参与者是机器。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 08:55, 25 December 2020 (UTC)<br />
<br />
尽管人类仍然是交流活动的一个组成部分，特别是作为被分析的对象和操纵的目标，但是人类往往没有意识到，自己是虚拟沟通和机器决策的被动接受者，而虚拟沟通的主导者是机器。--[[User:Yuan Yuchen|Yuan Yuchen]] ([[User talk:Yuan Yuchen|talk]]) 12:11, 25 December 2020 (UTC)<br />
<br />
虽然人仍然是构成通信的一部分，尤其是作为分析对象和操纵目标，但人往往没有意识到人们在虚拟通信中扮演机器决策的被动接受者，而机器才是主要参与者。--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 15:42, 25 December 2020 (UTC)<br />
<br />
==Yuan Tianyi 袁天翼==<br />
Research describes these forms of virtual communication, finds evidence in social management systems and credit systems (in Germany, we have the “Schufa”, in the USA there are big players in credit history, which leads to credit-orientation and gamification of human life) or customized (fake) news filter bubbles and in customized consumption offers (Amazon, Facebook, Google, Netflix) and analyzes benefits, including security enhancements through such virtual communication.<br />
<br />
研究对这些形式的虚拟沟通进行了描述，在社会管理系统、信用系统（定制的（虚假）新闻筛选泡沫）和定制的消费商（亚马逊、脸书、谷歌、网飞）里面找到了证据（德国有“Schufa”，美国则因为信用史有重大人物而使得社会信用至上并日趋游戏化），并对益处加以分析，这些益处包含通过这类虚拟沟通提升安全。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 09:20, 25 December 2020 (UTC)<br />
<br />
研究描述了这些虚拟通信的形式，在社会管理系统和信用系统中找到证据（在德国，我们有 "Schufa"，在美国有信用记录的大玩家，这导致了信用导向和人类生活的游戏化）或定制化（假）新闻过滤气泡，以及在定制化的消费优惠中（亚马逊，Facebook，谷歌，Netflix），并分析了好处，包括通过这种虚拟通信增强安全性。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:03, 25 December 2020 (UTC)<br />
<br />
==Yuan Yuchen 袁雨晨==<br />
But research also has the duty to warn of abuse or harmful developments and to raise ethical questions. Exoskeletal ethics, imposed by gamifications like credit systems, especially need to be valued against intrinsic ethics.<br />
<br />
'''Introduction'''<br />
<br />
In this paper dealing with machine to machine communication, I skip the machines assisting humans to make their life more convenient (ranging from “The milk is out, please add the usual amount of milk to the delivery list,” to “The old lady has not left her bed this morning, I’ll better call the doctor”).<br />
<br />
<br />
但研究也有责任对滥用或有害的发展发出警告，同时要对引起的伦理问题也要承担责任。特别是信用体系游戏化所造成的外骨骼伦理问题更需要得到重视，要反对内在的伦理问题。<br />
<br />
引言<br />
<br />
本论文在涉及机器与机器之间的交流时，我不考虑那些帮助人类让生活更便捷的机器（从“牛奶没了，请在送货单上加平常剂量的牛奶”到“老太太今早卧床不起，我最好叫医生吧”）。<br />
--[[User:Yuan Yuchen|Yuan Yuchen]] ([[User talk:Yuan Yuchen|talk]]) 12:10, 25 December 2020 (UTC)<br />
<br />
但研究也有责任对滥用或有害的发展提出警告，并提出伦理问题。特别是信用体系等游戏化所强加的外骨骼伦理，更需要对照内在伦理加以重视。<br />
<br />
引言<br />
<br />
在本文中涉及机器与机器之间的交流，我跳过了机器协助人类提高生活便利的内容（从 "牛奶没了，请把平时的牛奶量加到送货单上"，到 "老太太今天早上还没下床，我还是叫医生吧"。--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 11:40, 26 December 2020 (UTC)Xiao Ting<br />
<br />
==Zeng Fangyuan 曾芳缘==<br />
Instead, I deal with communication like: “Let’s create a user personality profile and compare it with Big Data to learn how I can best catch this user’s attention and make him/her vote for presidential candidate A or B.”; “Let’s check this users’ mouse movements and compare it with Big Data to get a correlation to estimate if (and if “yes” when) he will get Parkinson, to decide whether or not to deny him the loan or health insurance.”<br />
实际上，本人研究涉及的方面如下：比如，“让我们创建一名用户的个性化主界面，并将其与大数据进行比对，学习如何最好的吸引该用户的注意，让他/她投票给总统候选人甲或乙。”“让我们检查这名用户鼠标的运动轨迹，通过与大数据进行比对，建立关联，来估计他是否会得帕金森。如果他患有帕金森疾病，我们会决定是否需要对他的贷款或医疗保险的申请予以拒绝。”--[[User:Zeng Fangyuan|Zeng Fangyuan]] ([[User talk:Zeng Fangyuan|talk]]) 07:41, 26 December 2020 (UTC)<br />
<br />
==Zeng Liang 曾良==<br />
“Let’s check this users sexual orientation, religious beliefs, fears, secrets like adultery etc. to blackmail him to get ransom money for my programmer.”; or even “Let’s use this user’s location to aim the killer drone.”<br />
<br />
The current neoliberal system with Amazon, Facebook, WhatsApp, Instagram, Google, Netflix etc. provides incentives to collect as much user data as possible and to abuse user data for manipulation, which creates huge profits.<br />
<br />
“让我们检查该用户的性取向、宗教信仰、恐惧、诸如通奸之类的秘密去勒索他为我的程序员去获取赎金”。或者甚至“使用用户的位置瞄准杀手无人机。”<br />
<br />
当前具有亚马逊、脸谱网、瓦茨艾普、照片墙、谷歌、奈飞等的新自由主义系统激励人们尽可能多地收集用户信息，并滥用用户信息进行操纵，从而创造可观利益。--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 06:04, 25 December 2020 (UTC)<br />
<br />
"让我们查一查这个用户的性取向、宗教信仰、恐惧、通奸等秘密，以勒索他为我的程序员获取赎金。"；甚至"利用这个用户的位置来瞄准杀手无人机。"<br />
目前亚马逊、脸书、WhatsApp、Instagram、谷歌、奈飞等的新自由主义体系，为收集尽可能多的用户数据，并滥用用户数据，从而创造了巨大的利润。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 07:39, 25 December 2020 (UTC)Yang chenting<br />
<br />
“让我们检查该用户的性取向、宗教信仰、惧怕的事物、诸如通奸之类的秘密，从而勒索他让我的程序员获取赎金”。更有甚时，“让我们使用用户的位置让攻击机瞄准他。”<br />
<br />
当前亚马逊、脸书、联络电话、Instagram、谷歌、网飞等的新自由主义的系统软件，激励人们尽可能多地收集用户信息，并滥用用户信息进行操纵，从而创造可观利益。--[[User:Zeng Fangyuan|Zeng Fangyuan]] ([[User talk:Zeng Fangyuan|talk]]) 07:53, 26 December 2020 (UTC)<br />
<br />
==Zeng Xinyuan 曾心媛==<br />
Very much like the financial crisis, which was caused by the unregulated use of derivatives, this is a systemic development, which currently follows a path to enslave the human race under the control of algorithms for the benefit of tech companies. The enslavement has already begun, as we can see from the world wide addiction to social media, from the growing mass of conspiracy theorists and from the polarization of the USA over Trump or the polarization of Great Britain over the Brexit.<br />
<br />
这与因不受监管地使用衍生品导致的金融危机非常相似。这是一个系统性的发展，它目前走的是一条用算法控制奴役人们，为科技公司谋利的道路。从全世界对社交媒体的沉迷，从越来越多的阴谋论者，从美国对特朗普的两极分化或英国对英国脱欧的两极分化，我们都可以看出，奴役已经开始。--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 13:07, 27 December 2020 (UTC)<br />
<br />
==Zeng Yanhu 曾雁湖==<br />
'''1 History of Media Epochs'''<br />
<br />
Luhmann and Baecker described the development of communication from orality (media epoch 1.0) to script (2.0), through print (3.0) and finally to digital communication (4.0). In all these stages, technology played only an assisting role. <br />
<br />
This paper argues, that there is a fundamentally new stage of “virtual communication” (media epoch 5.0), in which artificial intelligence (initialized by humans) has taken over and humans have become the object of analysis and manipulation (as customers, voters etc.).<br />
<br />
卢曼和贝克尔描述了从口头（媒体时代1.0）到文字（2.0）的通讯发展，再到印刷（3.0）数字通讯（4.0）<br />
在所有这些阶段中，科技都只起到了协助作用。<br />
<br />
本文认为，从根本上来说，“虚拟沟通”处于新阶段（媒体时代5.0），其中人工智能（由人类初始化）已被接管，人类已成为分析和操纵的对象（如顾客，选民等）--[[User:Fancy|Fancy]] ([[User talk:Fancy|talk]]) 14:56, 26 December 2020 (UTC)<br />
<br />
==Zhang Hu 张虎==<br />
While Luhmann would still summarize this under digital communication, I see a full new quality here, and have therefore coined the term “communication 5.0” or “virtual communication” for it. In Luhmann’s view, the computer consists out of the “surface” of the machine (the visible interfaces like screen, keyboard, mouse) and the “depth” of the machine (the invisible, often incomprehensive inside).<br />
<br />
虽然卢曼仍然会在数字通信中总结这一点，但我在这里看到了一个全新的品质，因此创造了术语“通信5.0”或“虚拟通信”。在卢曼看来，计算机是由机器的“表面”(屏幕、键盘、鼠标等可见界面)和机器的“内里”(看不见的、内部不全面的部分)组成的。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 08:41, 25 December 2020 (UTC)<br />
<br />
==Zhang Hui 张慧==<br />
However, we are almost constantly producing data, with our chats and geotracked movements, with our addiction to social media, our carrying of cell phones and more and more smart devices at all times, and we are therefore an object of analysis by algorithms.<br />
<br />
The traditional setting of a communicative act blurs: The machine can directly communicate with the human (there the Turing test marks a threshold), and, after a certain complexity, it can hide its machine nature.<br />
<br />
但是，我们几乎一直在通过聊天和地理位置追踪运动，不断沉迷于社交媒体，携带手机以及越来越多的智能设备来生成数据，因此，我们一直是通过算法进行分析的对象。<br />
<br />
交流行为的传统设置变得模糊：机器可以直接与人类交流（图灵测试标记了阈值），并且在经过一定的复杂性之后，它可以隐藏机器的本质。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 11:49, 25 December 2020 (UTC)<br />
<br />
然而，我们几乎在不断地产生数据，我们的聊天和地理追踪的动作，我们对社交媒体的沉迷，我们随时携带手机和越来越多的智能设备，因而成为算法分析的对象。<br />
<br />
传统的交流行为的设定模糊了。机器可以直接与人类交流（图灵测试标志着一个门槛），在一定的复杂性之后，它可以隐藏自己的机器本质。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:03, 25 December 2020 (UTC)<br />
然而，我们几乎是在不断地产生数据，我们的聊天和追踪移动，我们对社交媒体的沉迷，我们无时无刻都带着手机和越来越多的智能设备，因此我们是算法分析的对象。<br />
传统的交流行为设定是模糊的:机器可以直接与人类交流(图灵测试在这里标记了一个阈值)，并且在一定的复杂性之后，它可以隐藏自己的机器本质。--[[User:Zhang Peiwen|Zhang Peiwen]] ([[User talk:Zhang Peiwen|talk]]) 10:49, 27 December 2020 (UTC)<br />
<br />
==Zhang Ling 张玲==<br />
The machine can also indirectly communicate with the human by simply analyzing humans’ verbal communication, non-verbal multimodal communication, behavior, personality etc. and interacting with the human with, or without, revealing its existence. A human, growing up in a filter bubble and believing in conspiracy theories is one such example: The human has been manipulated by social media and news which prefer lies over truth.<br />
<br />
机器还可以通过简单地分析人类的语言交流、非语言的多模态交流、行为、个性等，并与人类进行交互，从而间接地与人类进行交流，从而揭示人类的存在。一个在过滤器泡沫中成长并相信阴谋论的人就是这样一个例子：人们被社会媒体和新闻操纵，而这些媒体和新闻更喜欢谎言而不是真相。 --[[User:Zhang Ling|Zhang Ling]] ([[User talk:Zhang Ling|talk]]) 08:33, 27 December 2020 (UTC)<br />
<br />
机器也可以通过简单地分析人类的语言交流、非语言多模态交流、行为、个性等与人类进行交流，或者间接地与人类进行互动，从而揭示人类的存在。一个在过滤气泡中长大、相信阴谋论的人就是这样一个例子:这个人一直被社会媒体和新闻操纵，而这些媒体和新闻更喜欢谎言而不是真相。--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 12:45, 27 December 2020 (UTC)<br />
<br />
==Zhang Peiwen 张佩闻==<br />
Without even noticing that there was an interaction taking place between the human and the machine, the human has lost his/her independence to the machine.<br />
<br />
'''2 Types of communicative acts'''<br />
<br />
1.Texts (oral and written comments/chat texts/blogs/emails)<br />
<br />
2.Surf behavior (websites visited)<br />
<br />
3.Consumer behavior (purchases)<br />
<br />
4.Likes (see OCEAN, UEBA)<br />
<br />
5.Duration/Attention (see UEBA)<br />
<br />
6.habits/repetitiveness/occurrences (is an element of analysis in different AI apps/tools)<br />
甚至没有注意到人与机器之间发生的互动，人已经失去了他/她对机器的独立性。<br />
<br />
"两种类型的交际行为"<br />
<br />
1.<br />
文本(口头和书面评论/聊天文本/博客/电子邮件)<br />
<br />
2.<br />
上网行为(浏览网站)<br />
<br />
3.<br />
消费者行为(购买)<br />
<br />
4.<br />
喜欢(参见OCEAN, UEBA)<br />
<br />
5.<br />
持续时间/关注(见UEBA)<br />
<br />
6.<br />
习惯/重复/出现(是不同AI应用/工具的分析元素)--[[User:Zhang Peiwen|Zhang Peiwen]] ([[User talk:Zhang Peiwen|talk]]) 10:46, 27 December 2020 (UTC)<br />
<br />
==Zhang Qi 张琪==<br />
7.Unconscious, often unique data allowing identification (way of writing, mouse movements pattern, see Raj Kannan 2020)<br />
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8.social interaction incl. friendships, sexual relationships<br />
<br />
9.mobility behavior/pattern (e.g. immediate environment – e.g. unconsciously recording the inside of houses while playing “Pokemon Go”), travel: Travel Behavior (Yu Cui et al. 2018)<br />
<br />
<br />
7，无意识且通常唯一的数据可以识别（书写方式，鼠标移动方式，请参见Raj Kannan 2020）<br />
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8.社交互动，包括 友谊，性关系<br />
<br />
9.出行行为/模式（例如周围环境-例如在玩``口袋妖怪Go''时不自觉地记录房屋内部），旅行：出行行为（于翠等人，2018年）--[[User:Zhangqi|Zhangqi]] ([[User talk:Zhangqi|talk]]) 13:24, 27 December 2020 (UTC)<br />
<br />
==Zhang Weihong 张维虹==<br />
'''3 Types of analysis'''<br />
<br />
1.General (User and Entity Behavior Analytics UEBA: AI-assisted cybersecurity tools like by Gartner, Inc.)<br />
<br />
2.True identity (e.g.: mouse movements, face recognition, find real name) (Verschuere 2016)<br />
<br />
3.Personality profile: Big Five Personality Inventory: Openness to Experience, Consciousness, Extroversion, Agreeableness, Neuroticism “OCEAN” (Golbeck 2011), by only analyzing the users' likes, Facebook can generate personality profiles (AI-Demand 2020)<br />
<br />
4.Mobility profile/pattern<br />
<br />
==Zhang Xueyi 张雪仪==<br />
5.Health situation (health apps, ai supported disease research, see Daley 2020)<br />
<br />
6.Job situation/job market (Talent Search People 2020 analyzes the job market, and classifies 4 different AI systems: 1. systems that think like humans, 2. systems that act like humans, 3. systems that think rationally, and 4.) systems that act rationally.)<br />
<br />
5.健康状况（由疾病研究提供AI支持的健康应用程序，见 Daley 2020)<br />
<br />
6.就业形势/就业市场（2020年《人才搜索人》分析了就业市场，并将人工智能系统分为四类：1.像人类一样思考的系统。2.像人类一样行动的系。3.理性思考的系统。4.理性行动的系统。）--[[User:Zhang Xueyi|Zhang Xueyi]] ([[User talk:Zhang Xueyi|talk]]) 11:33, 27 December 2020 (UTC)<br />
<br />
5.健康状况（由疾病研究提供AI支持的健康应用程序，见 Daley 2020)<br />
<br />
6.就业形势/就业市场（《人才搜索人 2020》分析了就业市场，并将人工智能系统分为四类：1.像人类一样思考的系统。2.像人类一样行动的系。3.理性思考的系统。4.理性行动的系统。）--[[User:Zhou Shuyao|Zhou Shuyao]] ([[User talk:Zhou Shuyao|talk]]) 11:58, 27 December 2020 (UTC)<br />
<br />
==Zhang Yinliu 张银柳==<br />
7.Financial credit-worthiness: E.g. German Schufa company uses AI in addition to human expertise for evaluations, see Banken-Technologie 2020. Banken-Technologie 2020. Schufa’s attempt to gain access to customers’ bank account transfer information was discussed in the news.<br />
<br />
8.Consumer Behavior: e.g. the "clickworker" company analyses and optimizes customers' searches in respect to a client company's goals/products with the help of AI (clickworker 2019)<br />
<br />
9.Secrets (like adultery)<br />
<br />
==Zhang Yu 张瑜==<br />
'''4 Unique quality of media epoch 5.0'''[ I have coined the terms “media epoch 5.0” and “virtual communication” I have developed it from concepts like „Industry 4.0“ in Germany and the four media epochs Luhmann and Baecker developed (by Baecker called 1.0 … 4.0). There are several authors speculating about the media epoch 4.0, like Ray Kurzweil. The Age of Intelligent Machines. 1990.]<br />
<br />
1.the human switches from active to passive<br />
<br />
2.the human switches from subject to object<br />
<br />
3.the human becomes addicted to social media, which enhances depression (Van Den Eijnden et al. 2016, Jasso-Medrano et al. 2018, Shensa et al. 2017)<br />
<br />
4.the human switches from puppeteer, or entity with seemingly free will, to puppet<br />
<br />
5.nature of the internet turns from freedom to surveillance<br />
<br />
4.媒介5.0时代的独特品质 [我创造了 "媒介5.0时代"和 "虚拟通信 "这两个词，它们是从德国的“工业4.0”以及卢曼和贝克提出的媒介4.0时代（贝克称之为1.0...4.0）等概念发展而来的。一些作者揣测媒介4.0时代这个词的含义，比如1990年出版的雷-库兹韦尔的《灵魂机器时代》]<br />
<br />
1.人从主动到被动的转换<br />
<br />
2.人从主体到客体的转换<br />
<br />
3.人沉迷于社交媒体，提高了患抑郁症的风险<br />
<br />
4.人从木偶操纵者或看似拥有自由意志的实体到木偶人的转换<br />
<br />
5.互联网的性质从自由到监测的转换--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 01:25, 26 December 2020 (UTC)<br />
<br />
==Zhang Yujie 张毓婕==<br />
6.direct communication turns into indirect communication (humans may not be aware of this communication/analysis)<br />
<br />
7.explicit communication (voice, words) turns into implicit communication (preferences/thoughts/dreams/wishes/ values (first experiments with brain scanners in worker hats have started in Shanghai and Peking))<br />
<br />
8.man-man communication turns to man-machine communication (phone bot) to machine-machine<br />
<br />
9.4.0 was from centralization to decentralization, 5.0 is partial centralization and partial decentralization, but also concentration<br />
<br />
6，直接交流变成间接交流（人们自己可能没有意识到这种交流/分析）。<br />
<br />
7，明确的交流（声音，文字）变成隐性的交流（偏好/想法/梦想/愿望/价值观（上海和北京已开始在工人的帽子上使用脑扫描仪进行首次实验））。<br />
<br />
8，人与人之间的通信变成了人与机器之间的通信（电话机器人）再到机器与机器之间的通信。<br />
<br />
9.4.0是从集中到分散，5.0是部分集中和部分分散，也有集中。--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 10:52, 27 December 2020 (UTC)<br />
<br />
==Zhang Yuxing 张宇星==<br />
So far, mass media has been considered one-way. The interaction and processing of data of millions of individual users seemed simply too much work. In the age of virtual communication, the media epoch 5.0, mass media is individualized and interactive and therefore even more influential.<br />
<br />
'''5 Types of manipulation (consciously or unconsciously, sometimes half-consciously)<br />
'''<br />
<br />
1.Priming by unconscious advertisements: Influencing consumer decisions<br />
<br />
2.Filter bubbles => supports conspiracy theories, influences judgments<br />
<br />
到目前为止，大众媒体一直被认为是单一的。数百万个人用户数据的交互和处理似乎太费力。在虚拟传播时代，即媒体时代5.0，大众传媒是个性化和互动的，因此更具影响力。<br />
<br />
'''5 种操纵类型（有意识或无意识，有时是半意识的）'''<br />
<br />
1.无意识广告发布：影响消费者决策<br />
<br />
2.过滤泡沫=>支持阴谋论，影响判断--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 15:08, 26 December 2020 (UTC)<br />
<br />
==Zhao Xi 赵茜==<br />
3.Nature of social media: lies spread 6 times faster than truth. (Vosoughi et al. 2018).<br />
<br />
4.Change of political attitude: Case Cambridge Analytica: Helped minority to win election by manipulating young people of majority not to vote (Do so: Don’t vote campaign, Oddleifson 2020); Trump election and Brexit were won by manipulation<br />
<br />
5.Use of private information/dependencies to obtain advantages (blackmailing for money or for conducting crimes etc.)<br />
<br />
6.Identity theft<br />
<br />
<br />
3.社交媒体的本质：谎言的传播速度比真理快 6 倍。（Vosoughi等人，2018年）。<br />
<br />
4.改变政治态度：案例剑桥分析：通过操纵多数年轻人不投票帮助少数民族赢得选举 （这样做：不要投票竞选。奥德利夫森 2020年）；特朗普选举和英国脱欧通过操纵获胜<br />
<br />
5.利用私人信息/依赖关系获取好处（勒索钱财或犯罪等）<br />
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6.身份盗窃--[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 05:18, 27 December 2020 (UTC)<br />
<br />
3.社交媒体的性质：谎言传播速度是真相的6倍。（Vosoughi等人，2018年）。<br />
4.政治态度的改变：剑桥分析案例：通过操纵大多数年轻人不投票帮助少数人赢得选举（Do Do Do:Do not vote campaign，Oddleifson 2020）；特朗普选举和脱欧是通过操纵赢得的<br />
5.利用私人信息/依赖性获取利益（勒索钱财或犯罪等）<br />
6.身份盗窃--[[User:Zhou Luoping|Zhou Luoping]] ([[User talk:Zhou Luoping|talk]]) 06:03, 27 December 2020 (UTC)<br />
<br />
==Zhao Xiaoyan 赵晓燕==<br />
'''6 Consequences'''<br />
<br />
1.Virtual Communication is mostly “hidden”, the human is mostly unaware of it, but may endure the consequences (policeman may detain suspect simply because the face recognition glass recognizes a pedestrian passing by and assesses him/her as “dangerous”; loan is declined; insurance company declines to accept new customer)<br />
<br />
6.后果<br />
<br />
1.虚拟通讯大多是 "隐蔽 "的，人多半不知道，但可能会承受后果（警察可能仅仅因为人脸识别玻璃识别出路过的行人，并评估其为 "危险 "而拘留嫌疑人；贷款被拒绝；保险公司拒绝接受新的客户）--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:02, 25 December 2020 (UTC)<br />
<br />
6.后果<br />
<br />
1.虚拟通信通常是“隐藏的”，人类大多数情况下是不知道的，但可能会承受后果（警察可能只是因为面部识别玻璃杯识别出行人经过并将他/她评估为“危险”而拘留嫌疑人；贷款被拒绝；保险公司拒绝接受新客户）。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 12:05, 25 December 2020 (UTC)<br />
<br />
'''6.后果<br />
'''<br />
<br />
1.大多情况下，虚拟通信是“隐藏的”，人类也没有意识到这一点，但可能会承担由此带来的后果（警察可能会因为面部识别玻璃检测到行人通过，并将其评估为“危险人物”而将嫌疑犯拘留‘贷款被拒绝；保险公司拒绝接受新客户）。--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 09:29, 26 December 2020 (UTC)<br />
<br />
==Zheng Huajun 郑华君==<br />
2.User becomes transparent (government can fight terrorism, any user can be blackmailed, jealous spouse can check on adultery) <br />
<br />
3.Less will to communicate and discuss (since positions are too far apart)<br />
<br />
4.Populists and populist views gain supporters<br />
<br />
5.Polarization of Society<br />
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6.There is an incentive not to reveal how much one knows about the object, because the object then could question the legality, the system etc.<br />
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7.Last resort, the thinking, is tackled: Machine interprets “real” attitudes, not lip-service words<br />
<br />
<br />
<br />
2.用户变得透明化（政府可以反恐，任何用户都可以被拉黑，嫉妒的配偶可以查奸情）<br />
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3.交流讨论意愿较弱（因为立场相差太远）<br />
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4.民粹主义者和民粹主义观点获得支持者<br />
<br />
5.社会的两极分化<br />
<br />
6.有动机不透露自己对对象了解多少，因为对象就可能质疑合法性、制度等。<br />
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7.最后的手段—思维，已经被破解：机器解释的是 "真实 "的态度，而不是口头禅--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 07:03, 27 December 2020 (UTC)<br />
<br />
<br />
2.用户变得透明（政府可以反恐，任何用户都可以被勒索，嫉妒的配偶可以调查奸情）<br />
<br />
3.缺乏沟通和讨论的意愿（因为立场相差太远）<br />
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4.民粹主义者和民粹主义观点获得支持者<br />
<br />
5.社会两极分化<br />
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6.有动机不透露自己对客体了解多少，因为客体可能会质疑其合法性、制度等。<br />
<br />
7.最后一个办法是思考：机器解释的是“真实”的态度，而不是口头禅--[[User:Zhang Xueyi|Zhang Xueyi]] ([[User talk:Zhang Xueyi|talk]]) 11:42, 27 December 2020 (UTC)<br />
<br />
==Zhou Luoping 周罗平==<br />
8.The knowing ones (algorithms, hackers, controllers of algorithms) have power over the unknowing ones (victims)<br />
<br />
9.Exoskeleton ethics (like points/awards for measurable performances) reduce incentives to build inner ethics<br />
'''<br />
7 Simulation of the imminent future'''<br />
<br />
1.The imminent future behavior of a human can be predicted<br />
<br />
2.With many analyzed humans, the imminent future of reality can be predicted => simulation<br />
<br />
8.已经知道的人（算法、黑客、算法的控制者）比不知道的人（受害者）更有力量<br />
9.外骨骼伦理（如可衡量绩效的积分/奖励）减少了建立内在道德的动机<br />
'''<br />
7模8拟即将到来的未来<br />
1.人类即将发生的未来行为是可以预测的<br />
2.有了许多被分析的人类，现实的即将到来的未来可以被预测=>模拟--[[User:Zhou Luoping|Zhou Luoping]] ([[User talk:Zhou Luoping|talk]]) 06:00, 27 December 2020 (UTC)<br />
<br />
8.已知的人（算法、黑客、算法的控制者）比未知im min的人（受害者）更有力量<br />
9.外骨骼伦理（如可衡量绩效的积分/奖励）减少了建立内在道德的动机<br />
'''<br />
7模拟迫近的未来<br />
1.人类的迫近未来行为是可以预测的<br />
2.在分析了许多人类后，我们便可预测现实的迫近未来=>模拟--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:22, 27 December 2020 (UTC)<br />
<br />
8.已经知道的人（算法、黑客、算法的控制者）比不知道的人（受害者）更有力量<br />
9.外骨骼伦理（如可衡量绩效的积分/奖励）减少了建立内在道德的动机<br />
'''<br />
7模8拟即将到来的未来<br />
1.人类即将发生的未来行为是可以预测的<br />
2.通过大量分析人类，现实里马上到来的未来便可预测到=>模拟--[[User:Zhangqi|Zhangqi]] ([[User talk:Zhangqi|talk]]) 13:32, 27 December 2020 (UTC)<br />
<br />
==Zhou Shiqing 周诗卿==<br />
Is this an Orwellian dystopia or reality? Some cases of the above listed phenomena have been documented. However, we are still at the beginning of “little” AI development (optimizing existing processes) and on the brink of a much more powerful development, that of “big” AI (rethinking whole industries, being able to reproduce and enhance itself). (cf. Euchner 2019). <br />
<br />
==Zhou Shuyao 周书尧==<br />
'''8 Conclusion and Outlook'''<br />
<br />
Data has succeeded oil as the most valuable resource for today’s economy. Big Tech companies already use users’ data and make big profits with it while legislation is delayed and national boundaries (which do not exist for the Tech companies) are struggled over.<br />
Although input-legitimized liberal democracies and market economies, like that of the European Union, still protect privacy and data security, US- and China-based technology companies are already penetrating the European market.<br />
<br />
<br />
'''8 结论与展望''' <br />
<br />
数据已经取代石油成为当今经济中最有价值的资源。大型科技公司已经在使用用户的数据并从中牟取暴利，与此同时，立法被拖延，国界（不存在科技公司）正在为之苦苦挣扎。<br />
<br />
尽管像欧盟这样的以输入合法化的自由民主国家和市场经济，仍然保护着隐私和数据安全，但是中美两国的科技公司已经开始渗透欧洲市场。--[[User:Zhou Shuyao|Zhou Shuyao]] ([[User talk:Zhou Shuyao|talk]]) 11:59, 27 December 2020 (UTC)<br />
<br />
==Zhou Siqing 周思庆==<br />
We need to raise awareness and guide the youth to be careful with screen time and what they share online. We need to avoid addiction to social media.<br />
<br />
'''The algorithms do not just check which film to suggest viewing next, they have started to invade the innermost sanctum of personality, our thoughts, dreams, wishes, visions, hopes, fears and secrets.<br />
'''<br />
'''<br />
The listed consequences document a fundamental change of paradigms: <br />
'''<br />
我们需要提高意识，引导青少年注意屏幕时间和他们在网上分享的东西。我们需要避免沉迷于社交媒体。<br />
<br />
'''算法不只是检查建议接下来看哪部电影，它们已经开始侵入人格、我们的思想、梦想、愿望、愿景、希望、恐惧和秘密的最深处的圣殿。'''<br />
<br />
所列出的后果证明了范式的根本变化:--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 01:38, 26 December 2020 (UTC)<br />
<br />
我们需要提高意识，引导青少年留意屏幕时间和网上分享，需要避免沉迷于社交媒体。<br />
<br />
'''算法不只是检查建议接下来看哪部电影，它们已经开始侵入人格、我们的思想、梦想、愿望、愿景、希望、恐惧和秘密的最深处的圣殿。'''<br />
<br />
所列出的后果证明了范式的基本变化:--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 15:11, 26 December 2020 (UTC)<br />
<br />
==Zhou Yiwen 周艺文==<br />
'''The cause-based decision-making by humans with established institutions like politicians, judges etc. is being replaced with correlation-based decision-making by algorithms which often serve the profit interests of tech companies or the political interests of election-manipulators.<br />
'''<br />
<br />
AI took the wrong development path, when it changed from serving humans to trying to manipulate humans for economic or political profit. When AI is used to educate citizens – like helping German customers to keep a clean credit history and a good credit score – then it changes the behavior of citizens to an exoskeletal ethic.<br />
<br />
人类通过建立政治、法官等制度所形成的原因导向的决策方法正在被算法形成的关联导向的决策方法所取代，算法通常为科技公司的利润利益或选举操纵者的政治利益服务。<br />
<br />
人工智能走上了错误的发展道路，它从为人类服务变成了试图为了经济或政治利益而操纵人类。当人工智能被用于教育公民——比如帮助德国客户保持干净的信用历史和良好的信用评分——它就会改变公民的行为，使其成为一种外骨骼伦理。--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 08:42, 27 December 2020 (UTC)<br />
<br />
==Zhou Yuanqu 周园曲==<br />
However, animals with an exoskeleton reduce their inside muscles and develop a soft inside, making them totally incapable of living without the exoskeleton. An exoskeletal ethic, giving reward points, for example, for behavior which is deemed positive and subtracting points for behavior which is deemed negative, deprives the human of the natural learning and developing process, in a social environment, of his responsibility and inner ethical judgment. If you were to meet a human with exoskeletal ethics and one who has inner ethics, whom would you trust more? <br />
<br />
==Zhou Yujuan 周玉娟==<br />
If we want to avoid the consequences listed in point 6, the public needs to become aware of this and nations and supranational organizations need to define legislation to a) protect privacy and data security, and b) give the user the control over his/her data including the commercial use of it where they earn a share from the profit made with the usage of his/her data.<br />
<br />
==Zhu Meimei 祝美梅==<br />
'''9 Outlook'''<br />
<br />
We need to accept, that the development is irreversible. Every new technology has created fears. Important is, that we become aware of the developments and adjust where the development heads into the wrong direction. We need set the right framework and incentives that the new technology stays on track to serve humanity.<br />
<br />
==Zhu Suyao 朱素瑶==<br />
New developments open new possibilities. We need to make sure that not only a few tech companies and terrorists use this powerful new technology to achieve their goals, but that the mass of smart device users emancipate themselves from addiction to and manipulation by technology and gain back their dignity, privacy and free will.<br />
<br />
'''References<br />
'''<br />
（参考文献不用翻译）<br />
<br />
AI-Demand. (2020). www.ai-demand.com/insights/data/big-data/big-data-and-facebook-the-heavenly-pair-that-isnt-quite-in-heaven/<br />
<br />
Baecker, Dirk. (2007). ''Studien zur nächsten Gesellschaft''. Frankfurt 2007<br />
<br />
Banken-Technologie. (2020). 26. Handelsblatt Jahrestagung. Banken-Technologie. „New Normal” in der Finanzwirtschaft: digital – intelligent – automatisiert – hybrid. 2. und 3.12.2020, Digital [Conference Announcement] https://veranstaltungen.handelsblatt.com/bankentechnologie/ki-machine-learning-finanzanalyse/ <br />
<br />
Booth, T. "Cambridge Analytica controversy must spur researchers to update data ethics." ''Nature'' 555.7698 (2018): 559-560.<br />
<br />
Clickworker. (2019). www.clickworker.com/2019/04/30/ai-for-ecommerce/<br />
<br />
Cui, Yu, Qing He, and Alireza Khani. (2018). Travel behavior classification: an approach with social network and deep learning. ''Transportation research record'', 2672(47), 68-80. https://par.nsf.gov/servlets/purl/10109453 <br />
<br />
Daley, Sam. (2020). 32 Examples of AI in Healthcare that Will Make you Feel better about the Future (July 4, 2019, updated July 29, 2020). builtin.com/artificial-intelligence/artificial-intelligence-healthcare<br />
<br />
Euchner, Jim. (2019). Little ai, Big AI—Good AI, Bad AI. Terminology Management 62:3, 10-12. pdf: <br />
<br />
https://www.tandfonline.com/doi/pdf/10.1080/08956308.2019.1587280?needAccess=true<br />
<br />
Golbeck, Jennifer, Cristina Robles, and Karen Turner. (2011). "Predicting personality with social media." ''CHI'11 extended abstracts on human factors in computing systems''. 2011. 253-262.<br />
<br />
Jasso-Medrano, José Luis, and Fuensanta Lopez-Rosales. (2018). "Measuring the relationship between social media use and addictive behavior and depression and suicide ideation among university students." Computers in Human Behavior 87: 183-191.<br />
<br />
Luhmann, Niklas. (1997). ''Die Gesellschaft der Gesellschaft''. 1997<br />
<br />
Oddleifson, Evan. 2020, The Effects of Modern Data Analytics in Electoral Politics: Cambridge Analytica’s Suppression of Voter Agency and the Implications for Global Politics, ''Political Sciences Undergraduate Review'' 5 (2020) 7, 1-7.<br />
<br />
https://journals.library.ualberta.ca/psur/index.php/psur/article/view/130/90/130-Article%20Text-642-1-10-20200401.pdf<br />
<br />
Raj Kannan, J., Sabitha, R., Karthik, S., & Shanthini, J. (2020). Mouse Movement Pattern Based Analysis of Customer Behavior (CBA-MMP) Using Cloud Data Analytics. ''Wireless Personal Communications'', OnlineFirst, 1-17.<br />
<br />
Ruan, Lotus, et al. "One App, Two Systems: How WeChat uses one censorship policy in China and another internationally." (2016).<br />
Shensa, Ariel, et al. (2017). "Problematic social media use and depressive symptoms among US young adults: A nationally-representative study." ''Social Science & Medicine ''182: 150-157.<br />
<br />
Talent Search People. (2020). How Will Artificial Intelligence Affect the Job Market? www.talentsearchpeople.com/en/blog/494-how-will-artificial-intelligence-affect-the-job-market/.<br />
<br />
Van Den Eijnden, Regina JJM, Jeroen S. Lemmens, and Patti M. Valkenburg. (2016). "The social media disorder scale." ''Computers in Human Behavior ''61: 478-487.<br />
<br />
Verschuere, Bruno, and Bennett Kleinberg. "ID‐check: Online Concealed Information Test reveals true identity." ''Journal of forensic sciences'' 61 (2016): S237-S240.<br />
<br />
Vosoughi, Soroush, Deb Roy, and Sinan Aral. (2018). The spread of true and false news online. Science 359.6380: 1146-1151.. science.sciencemag.org/content/359/6380/1146<br />
<br />
==Zhu Xu 朱旭==<br />
'''Bio'''<br />
<br />
Martin Woesler, PhD, is Jean Monnet Chair in European Studies with Hunan Normal University since 2020. At its Foreign Studies College, he is Distinguished Professor of Chinese Studies, Translation Studies and Comparative Literature since 2019. Woesler was elected Academian of the European Academy of Sciences and Arts, Salzburg in 2019.<br />
Woesler has co-edited the books "China's Digital Dream", "Ethics of Information Society" and Springer has scheduled to publish the book "Diverse Voices in Chinese Translation and Interpretation" including his book chapter "Modern Interpreting with Digital and Technical Aids" in February 2021.<br />
<br />
个人简历<br />
<br />
自2020年起，吴漠汀（Martin Woesler）博士是湖南师范大学欧洲研究的讲座教授。自2019年来，他在湖师大外国语学院担任中国文化研究、翻译研究和比较文学的特聘教授。2019年，吴教授当选萨尔茨堡欧洲科学与艺术学院院士。吴教授曾与人合编《中国的数字梦想》、《信息社会伦理学》等书。施普林格（Springer）已计划于2021年2月出版《中国笔译与口译中的多种声音》一书，其中包括他的《数字与技术辅助的现代口译》一章。--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:26, 27 December 2020 (UTC)<br />
<br />
==Zou Xinyu 邹鑫雨==<br />
Woesler was a Senior Fellow of the German Science Foundation's (Deutsche Forschungsgemeinschaft) Research College "Media Cultures of Computer Simulations" 2019‐2020 and hosted a related workshop with Bertelsmann Foundation in 2020. Woesler is also a researcher with Witten/Herdecke University, Germany, investigating the impact of daily screen time of children and of young people on their health.</div>Han Wanzhenhttps://bou.de/u/index.php?title=20201228_trans&diff=11941220201228 trans2020-12-27T15:20:50Z<p>Han Wanzhen: /* Han Wanzhen 韩宛真 */</p>
<hr />
<div>==Cao Runxin 曹润鑫==<br />
'''Zhu Ziqing'''<br />
<br />
A third example, where an author shows another face in his essays is Zhu Ziqing. He is known as the author of the most often reprinted story-like Chinese essay "''Back View''" (Beiying), a standard school text. The success of this essay lies in the fact, that it applies to filial pity. From the reported fare-well scene with his father at the train station, he learned that his father loved him and that he had grown-up too now. <br />
==Chang Huiyue 常慧月==<br />
This self-reflective essay helped Zhu to find himself through the observation of the other (here his father). The 2nd often printed essay is also from Zhu. Parallelistic and repetitive structures are the driving factor in the atmospherical nebulous lyrical landscape desription "''The Moonlit Lotus Pond''", whose style easily may seem mannerist to the Western reader.<br />
<br />
Zhu Ziqing supposedly opposed all political engagement and, wrote about unspectacular things. In Taiwan he became a type of substitute for the categorically refused state writer of the People’s Republic, Lu Xun, mainly because of Zhu’s supposed political independence.<br />
<br />
通过他人的观察（这里主要指朱自清的父亲），这篇自我反省式的文章帮助朱自清认清了自己。经常出版的第二版本也来自朱自清。“荷塘月色”中描述的天空星云，抒情般的景色是通过平行结构和重复结构中展现出来的，这种风格使西方读者很容易辨别。<br />
<br />
据称朱自清反对一切政治参与，只写不引人注意的事情。在台湾，主要因为朱自清的所谓政治独立，他因而代替了明确反对民国的作家鲁迅。--[[User:Chang Huiyue|Chang Huiyue]] ([[User talk:Chang Huiyue|talk]]) 14:33, 27 December 2020 (UTC)<br />
<br />
==Chen Han 陈涵==<br />
I would like to show with three examples that Zhu had absolutely clear political ideas: He had taken part in the demonstration March 18, 1926, which ended in a massacre. Zhu described this in ''"Report On the Massacre of the Government''"[ (Zhizhengfu da tusha ji).].<br />
<br />
''Shots were still being fired, and the entrance of the east gate was packed with people. [...] Pushing and shoving, we climbed over them with great effort. We must have lost our senses then, not seeing, to our shame, the grotesqueness of our action. ''<br />
<br />
我想用三个例子说明，朱自清有绝对明确的政治思想。1926年3月18日，他参加了示威游行，这场游行最终以屠杀告终。朱自清在《执政府大屠杀记》中对此进行了描述。<br />
<br />
''这时枪声未歇，东门口拥塞得几乎水泄不通。[...] 我们便推推搡搡，拥挤着，挣扎着，从他们身上踏上去。那时理性真失了作用，竟恬然不以为怪似的。'' --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:39, 26 December 2020 (UTC)<br />
<br />
==Chen Hui 陈惠==<br />
''[...]I was still walking on top of the people. No one dared to miss a single step, filing through the gate that divided safety from danger, one that would give us life or take our lives away. [...] My efforts finally brought me down to the ground, sealing my fate as I rolled down from the human pile. [...] I learned later that some of the people by the gate were dead, killed by the pistol squad firing from the other side of the gate. When I recall stepping over dead bodies, I cannot help but tremble with fear. [...]''<br />
==Chen Jiangning 陈江宁==<br />
From this experience, Zhu addresses directly the repsonsible political leaders:<br />
<br />
''Duan Qirui, you must think about it! [...] How could we explain this to the world? [...] Granted, Duan Qirui and others could commit such atrocities without a thought; but how could we, the people of China, face the world with such a shameless government? [...] We, [...], must ask, „So many were killed—what should we do?“''<br />
经过这次经验，朱直接给负责相关部门的政府官员写信道：“段祺瑞，你好好想一想！[…]我们要怎么跟世界人民解释？[…]当然了，段祺瑞和其他士兵不用想都会承认这次的暴行；但是，我们，作为中华人民共和国，怎么能以这样一种无耻的政府面对世界？，[…]我们，[…]必须要问，这么多人牺牲了，我们应该做什么？”--[[User:Chen Jiangning|Chen Jiangning]] ([[User talk:Chen Jiangning|talk]]) 15:11, 27 December 2020 (UTC)<br />
<br />
==Chen Jiaxin 陈佳欣==<br />
In contrast, Lu Xun has portrayed the same massacre with sighing undertone and Zhou Zuoren bitter-humorously in his "''Ways to die''"[ (Si fa).] - in which he finds "to be shot" the best method to die. The supposedly less politically engaged Zhu shows here more engagement.<br />
<br />
The essay "''Facing the New China''"[ (Xin Zhongguo zai wang zhong).] is Zhu's political manifest: He asks for democracy, enlightenment and an increase of the education level.<br />
==Chen Jingjing 陈静静==<br />
''China has to be born again through democratization. [...] The people should express their own will, concentrate on their own strength. Every level of administration should build up on the expressed will and strength of the people and struggle for the majority and its greatest happiness. This means that the people govern, the people own, the people enjoy.''<br />
<br />
A few weeks before his death, he demanded in the speech ''"Today's duty of the Intellectuals''"[ (Zhishifenzi jintian de renwu).] the participation of the intellectual in the struggle for a better society.<br />
<br />
“中国必须通过民主化重生。[...]人们应该表达自己的意志，集中自己的力量。各级行政机关都应该建立在人民的意志和力量的基础之上，并且为大多数人及其最大化的幸福而奋斗。也就是民治，民有，民享。”<br />
<br />
”中国必须用过民主化重生。[...]人们应当表达他们自身的意志，集中力量。各级政府都应建立在人民意志和力量基础之上，并为大部分人民及其最大幸福而奋斗。也就是民治、民有、民享。”--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 13:15, 27 December 2020 (UTC)<br />
<br />
在他去世的几周前，他在 “知识分子今天的职责”的演讲中要求知识分子参与建设更好的社会。--[[User:Chen Jingjing|Chen Jingjing]] ([[User talk:Chen Jingjing|talk]]) 11:31, 27 December 2020 (UTC)Chen Jingjing<br />
<br />
==Chen Sha 陈莎==<br />
With only a handful of essays I have demonstrated, that the picture of these three authors changes substantially, if we read carefully also their less known essayistic work. Imagine now how the picture of 20th century Chinese literature might change, if the literary histories and anthologies would not only tell the history of drama, fiction and poetry, but would also grant the essay its proper place. The following part of my paper are results of my monograph on the 20th century Chinese essay.<br />
==Chen Sunfu 谌孙福==<br />
'''The essay boom as a mirror reflecting growing individuality, participation in the public sphere, and the giddy-paced character of modern Chinese society'''<br />
<br />
Acquiring an overview of the essay and assessing its essence has required extensive research in bookstores and libraries, in the People's Republic of China, Taiwan, Hong Kong and the United States for available resources in the form of essay book collections as well as secondary literature dealing with the essay. <br />
==Chen Yongxiang 陈永相==<br />
I built a database for a statistical analysis to rank more than 5000 essays and 1400 essayists. It turned out that out of the top 60 most famous Chinese essays only 14 had been translated into English so far. The forthcoming collection of Tam King-fai adds 4 and my own one the remaining 42.<br />
<br />
Analysis reveals a general increase in essay publication after 1979 with two peaks immediately after the 'Cultural Revolution'. The publications apparently reaching a new height in 1990. The first increase came about in the 1920s and 1930s, after which the essay's role was eclipsed by the genre of the report[ (baogao wenxue) (Klaschka 1998).].<br />
<br />
我建立了一个用于统计分析的数据库，对5000余篇散文和1400名散文家进行排名。事实证明，迄今为止，在中国最著名的60篇论文中，只有14篇被翻译成英文。 谭景辉即将出版的散文选集另有新翻译的4篇，我自己则翻译余下的42篇。<br />
<br />
分析表明，自1979年以来，总体上来说，散文发表有所增加，在“文化大革命”之后还出现了两次热潮，在1990年达到了新的高度。首次增加出现在20世纪20年代和30年代，此后便被报告文学所取代（Klaschka 1998）。--[[User:Chen Yongxiang|Chen Yongxiang]] ([[User talk:Chen Yongxiang|talk]]) 04:41, 27 December 2020 (UTC)<br />
<br />
==Cheng Yusi 成于思==<br />
The flourishing of essay publication in the 1920/30s and 1980/90s was helped in part by the appearance of new magazines that existed chiefly as vehicles for contemporary essayists, and numerous essay bookseries[ sanwen congshu 散文叢書.].<br />
<br />
The reason for the increase in essay production, which we can date right after the clear-cutting of the ‘Cultural Revolution’ has been the backlog of demand, which is reflected in 1 million copies of essay collections being printed between 1980 and 1982 - only counting the collections contained in the sampling of 130 ‘representative’ books I was able to collect for the survey. There are three reasons for the increase in Chinese essay production and popularity in the mid-1990s: <br />
==Deng Jinxia 邓锦霞==<br />
1, The giddy-paced nature of current Chinese society with its demands for diverting and short texts, as Hall has put it: “[...] we live in an age of exposition”[ (Hall 1984:xiii).].<br />
<br />
2, The increasing consciousness of individuality for which the essay is the most direct form of subjective expression, even more direct than the poem with its metrical and formal demands. <br />
<br />
3, A revival of interest in discussing socio-political issues through the medium of the essay, as was the case in the 1920s/30s.<br />
<br />
1，当前中国社会的快节奏需要分篇和短篇文本。正如霍尔所言，：“ ......我们生活在博览会时代。” [（Hall 1984：xiii）]。<br />
<br />
2，对于正在增强的个人意识来说，散文是主观表达的最直接形式，甚至比具有韵律和形式要求的诗歌更直接。<br />
<br />
3，通过散文讨论社会政治问题的兴趣的复兴，就像1920年代/ 30年代那样。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 14:35, 27 December 2020 (UTC)<br />
<br />
==Ding Daifeng 丁代凤==<br />
If we look carefully at essay collections not only published in the United States, but also in Hong Kong, Taiwan and the People’s Republic, we find the following three reasons for the under- and overestimation of single essayists or essays which correspond to regional differences:<br />
<br />
1, EXOTIC In the United States, essays are often chosen according to Western taste and totally unknown authors are given as much space as established ones.<br />
<br />
如果我们仔细观察在美国出版的，以及在香港、台湾和中华人民共和国出版的散文集，我们会发现以下三个原因导致人们低估和高估了回应地域差异的单个散文家或散文: <br />
<br />
1、异国情调 在美国，散文往往是根据西方人的口味来选择的，完全不知名的作者和老牌作家拥有一样多的空间。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 09:37, 26 December 2020 (UTC)<br />
<br />
如果我们细细研读在美国出版的，以及在中国香港、台湾和大陆出版的散文集，我们会发现以下三个原因导致人们因地域差异而低估或高估了某些散文家或散文: <br />
<br />
1、异国情调 在美国，散文往往是根据西方人的口味来选择的，名不见经传的作者和著名的作家拥有同样多的市场。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:44, 26 December 2020 (UTC)Mo Ling<br />
<br />
==Fang Jieling 方洁玲==<br />
2, SOCIO-POLITICAL In Taiwan, Lu Xun has been banned for a long time, but today, as the mentioned survey proofs, he ranks 12th among modern authors there. Wang Meng has been overestimated in the People’s Republic of China due to his political post.<br />
<br />
3, PERSONAL Hong Kong literature on Yu Guangzhong has been censored by his disciple Huang Weiliang in favor for Yu.[ (see Lin Yaode 1989:50).]<br />
<br />
Having named reasons for the essay boom and for the support for and the suppression of different actors in the cultural field of the essay, I would like to finish my paper by naming a few trends of the essay as they appear at the eve of the century.<br />
<br />
2、社会政治 在台湾，鲁迅被禁锢了很久，但如今，如上述调查证明，他在台湾现代作家中排名第12位。 在中华人民共和国，王蒙因其政治职务而被高估。<br />
<br />
3，个人 在香港 关于余光中的文学被他的弟子黄伟良检查和删节，他是赞成余光中的。（见林耀德1989：50）。<br />
<br />
在列举了一些关于论文热潮以及在论文文化领域中对不同行为者的支持和压制的原因之后，我想通过列举几世纪前夕出现的一些论文趋势来结束我的论文。--[[User:Fang Jieling|Fang Jieling]] ([[User talk:Fang Jieling|talk]]) 14:51, 27 December 2020 (UTC)<br />
<br />
==Gan Fengyu 甘奉玉==<br />
The topical development of political essays sees a shift from the enlightenment-educational essay, which emerged in 1907, to the daily-political essays in the 1920-30s, further to anti-Japanese propaganda in the 1940s and ideological propaganda in the 1950s and 1960s. Whilst the 1980s saw a revival of political issues in terms of discussion on the best system of society, (also in literature in general and in film) to a mere unpolitical and again more philosophical-moral theme spectrum in the 1990s, where essayists define their role, first of all to counterpart the consumer-orientation of the masses. The essay seems to be the only genre in China which has kept its educational claim with the exception of essays which claim to be "art pourt l'art".<br />
<br />
政治散文的主题从1907年兴起的启蒙教育散文转变为20世纪20-30年代的日常政治散文，又进一步于20世纪40年代转变为反日宣传，于20世纪50-60年代发展为意识形态宣传。然而到了20世纪80年代，（文学和电影）都在讨论最佳社会制度，于是有关政治问题的主题复兴，但20世纪90年代时，主题又变成了非政治性，更加哲学道德的主题范畴，那会，散文家们首先对照大众的消费导向来定义角色。除了声称“艺术倾注的”文章外，在中国，这类散文似乎是保留了教育主张的唯一体裁。--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 12:42, 27 December 2020 <br />
<br />
政治类散文的局部发展从1907年兴起的启蒙教育类转变为20世纪20-30年代的日常政治散文，又进一步于20世纪40年代转变为反日宣传，于20世纪50-60年代发展为意识形态宣传。然而到了20世纪80年代，（文学和电影中）对于最佳社会制度的探讨使得政治话题再次变得火热。但20世纪90年代时，写作主题又转向非政治性，以及更加哲学道德的范畴，那会，散文家们首先会对照大众的消费导向来定义角色。除了声称“艺术倾注的”文章外，在中国，这类散文似乎是保留了教育主张的唯一体裁。--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:53, 27 December 2020 (UTC)<br />
<br />
==Gao Mingzhu 高明珠==<br />
The topical development of the unpolitical essay starts with the everyday-topics of Zhu Ziqing ("''On dreams''"[ "Shuo meng 說夢" On dreams in: Zhu Ziqing 1928.]) and Zhou Zuoren from 1917 ("''My own garden''"[ 9.1923.], "''The Fly''"[ 1924.], "''Reading on the Toilet''"[ 1936.]), with a caesura 1927, when the political essays became the main stream, until the late 1930s, when the unpolitical essay was eliminated totally by the anti-Japanese movement. It didn't recover until the 1970s, when life turned back to normality and normal things became topics of interest because of their long absence. Again in the 1990s, the unpolitical essay boomed also due to less interest in political issues and the need for a new orientation in the newly encountered world of mass consumerism.<br />
<br />
非政治类文章的局部发展始于朱自清以及周作人1917年开始写的每日随想（朱自清1928年发表的散文《说梦》；周作人1923年发表的《自己的园地》、1924年发表的《苍蝇》、1936年发表的《入厕读书》）。自1927年的修正，政治类文章成为主流，直到20世纪30年代末期，非政治类文章因为抗日战争的爆发完全消失。直到20世纪70年代，人民生活回归正常，非政治类文章才重新现世，由于消失太久，日常琐事成为当时热门的写作话题。20世纪90年代，由于政治话题热度的下降以及进入新时代为迎合广大群众而开发新话题的需要，非政治类文章又迎来一次高潮。--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:46, 27 December 2020 (UTC)<br />
<br />
==Gong Yumian 龚钰冕==<br />
In the end of this century not the governmentally demanded affirmative texts stand at the forefront, but unpolitical essays, mostly dating from the Republican era, especially from the years 1923 to 1928. This observation is supported by the results of the mentioned statistical analysis. Among the upper list places of the political essay after 1949 there are critical essays. For the most often selected essays in the People’s Republic, Taiwan and Hong Kong, moral and aesthetic criteria seem to have underlain.<br />
==Gu Dongfang 顾东方==<br />
A sign for the increasing independence of the editors of essay anthologies from governmental or ideological handicaps, and for the increasing commercialization of the publishing houses with an orientation for customers (former: "readers"). Following the emotional essays of Zhu Ziqing who rank 1st and 2nd, ''nostalgia'' is the element of emotional identification in "''Wild vegetables of my home region''" by Zhou Zuoren, which ranks 3rd[ In Jia Pingwa's "Moon traces", which ranks 11, and in Ba Jin's "''Paradise for Birds''", which ranks 19]. Therefore one can state, that moving essays form the top.<br />
==Guan Qinqing 管钦清==<br />
In 1927, Chinese literature took the form of 'engaged literature'. In the 1980/90s, the discussion of politics in daily interest form a smaller part than in the 1920/30s. In the 1980s all genres including poems and essays were used for the critic against the master narrative of Communism or the Maoist understanding of art as serving ideology. In the later half of the 1990s, the master narrator himself seems to be lost within the subjectivity of individuals and everyday's profaneity and banality of a more and more formally organized but substantially empty citylife. <br />
==Gui Yizhi 桂一枝==<br />
In the 1990s, the essayistic culture of political criticism of the 1980s has vanished, the only remiscent element left is the patriotism.[ ''Trends like the use of ordinary language'', which one finds in novels since 1993 (''Jia Pingwa'', Feidu; ''Gu Cheng'', Yingger) and New Borderlessness since 1995, cannot be proven in the essaywriting.The reason that we do not find post-modernist essays in the sense of post-modernist fiction lies in the directness of the essay: The essay as a genre is a chat between author and reader and not an object d'art which wants to give cause for different interpretations or which would depend on exceptional form or contents or even quotations of pre-modern characteristics in order to make it an distinguishable ''object d'art''.]<br />
<br />
上个世纪90年代，80年代的政论文随笔文化逐渐隐没了，唯一剩下留有想象空间的元素就是爱国主义。[“比如使用普通语言的趋势”，这是从1993年以来在小说中发现的（“贾平凹”） 费杜，古格，英格）以及自1995年以来，《新无边际》都无法在论文写作中得到证明，我们之所以没有找到后现代小说意义上的后现代散文，是因为文章的直接性：随笔作为一种体裁，是作者和读者之间的对话，而不是想要引起不同解释的原因或可能依赖于特殊形式或内容甚至是按顺序引用前现代特征的艺术品，这使它成为一个与众不同的“艺术品”。]--[[User:Gui Yizhi|Gui Yizhi]] ([[User talk:Gui Yizhi|talk]]) 13:06, 26 December 2020 (UTC)<br />
<br />
'''References''' [partly mentioned with German translation] （不用翻）<br />
<br />
Vera Schwarcz 1996, Vera Schwarcz, "The pain of sorrow: public uses of personal grief in modern China", in Daedalus: Journal of the American Academy of Arts and Sciences (Winter 1996)<br />
<br />
Ba Jin 1982, Ba Jin: "Yi feng huixin 一封回信" (Ein Antwortbrief (26.10.1982)), in: Bing zhong ji 病中集 (Auf dem Krankenlager), Hongkong 香港 1984(?) (Series Suixiang lu 隨想錄 (Thoughts) Bd 4), 147 pp.<br />
<br />
Ba Jin 1982a, Ba Jin: "Yi pian xuwen 一篇序文" (Ein Vorwort) [dated 1982.9/10], in: Ba Jin: Auf dem Krankenlager 1984<br />
<br />
Ba Jin 1956, Ba Jin 巴金: "Duli sikao 獨立思考" (Unabhängig denken), in: Li Jisheng 李濟生, Li Xiaolin 李小林 (Hgg.): Ba Jin liushi nian wenxuan (1927 - 1986), Suixiang lu, zagan, sanwen, xuba, yanjiang, shuxin 巴金六十年文選（１９２７－１９８６）隨想錄·雜感·散文·序跋· 演講·書信 (Ba Jin. Werkauswahl aus 60 Jahren (1927 - 1986), Gedanken, vermischte Gefühle, Essays, Vor- und Nachworte, Reden, Briefe), Shanghai 上海: Shanghai wenyi chubanshe 上海文藝出版社 (Literatur- und Kunstverlag Shanghai), 1986.12, S. 461 - 462 [Datiert auf 1956.]<br />
<br />
Ba Jin 1962, "Zuojia de yongqi yu zerenxin 作家的勇氣與責任心" (Mut und Verantwortungsbewußtsein der Schrifsteller) 1962; der Essay von Zhou Zuoren 周作人: "Wenxue tan 文學談" (Über Literatur), in: Tan long ji 談龍集 (Über Drachen. Sammlung), Shanghai 上海: Kaiming shudian 開明書店 (Kaiming Buchladen) 1927.12, Nachdruck: Hongkong 香港: Shiyong shuju 使用書局 (Praxisverlag) 1972.1, 310 S., S. 165 - 167<br />
<br />
Zhou Zuoren 1919, Zhou Zuoren, "Zuxian chongbai 1919 (Ancestor Worship)," in Early Essays, op.cit., pp. 78<br />
<br />
Zhou Zuoren 1920: Zhou Zuoren 周作人, Xin wenxue de yaoqiu 新文學的要求" (The demand of the New Literature) [lecture], in Beiping shaonian xuehui 北平少年學會 (Beiping youth conference) 1920.1.6, in: Zhang Ruoying 長若英: Xin wenxue yundong shi ziliao 新文學運動史資料 (Material on the history of the New Literature movement), Shanghai 上海: Guangming shuju 光明書局 (Guangming bookstore) (1934.9) ²1936.9, 291-296<br />
<br />
Zhou Zuoren 1923, Zhou Zuoren: Yanzhicao ba (Preface to Yu Pingbo's Yanzhicao), in: Yongri ji (Book of Eternal Day), Shanghai: Beixin shuju 1929, 180-181<br />
<br />
Zhou Zuoren 1929, Zhou Zuoren: Ertong de shu (The books of children), in: Chenbao fukan (1923.8.17)<br />
<br />
Zhou Zuoren yuanliu, Zhou Zuoren: Zhongguo xin wenxue de yuanliu (Sources of New Chinese Literature), p 71<br />
<br />
Zhou Zuoren 1932, Zhou Zuoren: Lun baguwen 1932, in: Kanyun ji p. 148<br />
<br />
Source: NEAAS annual meeting 10/09/1999 New Haven (Yale University)<br />
<br />
==Guo Lu 郭露==<br />
'''Modern Chinese Literature and the Essay Genre: A New Perspective'''<br />
<br />
''Martin Woesler''<br />
<br />
In this paper, I will not recount the contents and propose interpretations of any essays, nor will I outline the main topics or styles of essaywriting in China, but I would like to take the opportunity to reflect a little bit on the phenomenon of the genre itself and discuss some conclusions and hypotheses with the attentive and critical audience which can be found at only a few places on earth, EALC at Harvard definitely being one of them.<br />
<br />
《中国现代文学与散文体裁：以新视角》<br />
<br />
''吴漠汀''<br />
<br />
在本文中,我将不再赘述任何文章的内容和提出的观点,我也不会列出其主要主题或风格,但是我想借此机会,反映一些现象本身的类型，并与包括哈佛大学学生在内的观众对一些结论和假设进行探讨。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 02:16, 25 December 2020 (UTC)<br />
<br />
<br />
《中国现代文学与散文体裁：新视角》<br />
<br />
吴漠汀<br />
<br />
本文将不再赘述或解释任何文章的内容，也不会列出中国散文的主要主题或风格。我想借此机会，反思体裁现象，同乐于助人、至关重要且世间少有的读者，包括哈佛大学东亚语言和文化学院的学生，对一些结论和假设进行探讨。--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 03:28, 25 December 2020 (UTC)<br />
<br />
==Han Haiyang 韩海洋==<br />
'''1. The unknown genre'''<br />
<br />
The literary-historical narrative told by anthologies and collections of the 20th century has drawn an incomplete picture of Chinese literature: The genre of the essay was lacking. In my paper I will ask, if the picture of literature can remain unchanged, if we take into consideration also the essay. The genre has been neglected for a long time as a genre of merit (Margouliès 1949, Schmidt-Glintzer 1990) or overlooked (McNaughton 1974, Leiden 1988-90, McDougall 1998);<br />
<br />
'''1.未知体裁'''<br />
<br />
二十世纪文选和选集里的文学史的叙述对于整个中国文学来说是不完整的：散文题材是缺失的。 在我的论文里我将要探寻是否文学整个文学框架依旧保持不变，是否把散文体裁考虑进去。 作为一种具有优势的体裁它已经被忽视了很久了。（马古烈 1949，施寒薇 1990）或者被省略（约翰·麦克诺顿 1974，莱顿 1988-90，杜博妮 1998）；--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 11:09, 26 December 2020 (UTC)<br />
<br />
'''1.未知体裁'''<br />
<br />
20世纪选集所讲述的文学历史叙事，描绘了一幅不完整的中国文学图景:：散文题材是缺失的。 在我的论文里我将要探寻是否文学整个文学框架依旧保持不变，是否把散文体裁考虑进去。 作为一种具有优势的体裁它已经被忽视了很久了。（马古烈 1949，施寒薇 1990）或者被省略（约翰·麦克诺顿 1974，莱顿 1988-90，杜博妮 1998）；--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 12:30, 26 December 2020 (UTC)<br />
<br />
==Han Wanzhen 韩宛真==<br />
whereas its elder brother, fiction, has been prized ever since the valuing of fictional literature and the vernacularisation of writing in early Republican China, which followed from the master narrative established by the May 4th movement. Modern anthologies would have the reader believe that a triumvirate of poetry, fiction and drama forms the backbone of modern Chinese literary output.<br />
<br />
由于自民国初年五四运动确立的总叙事之后，对小说文学的重视和写作的白话化，因而它的系列小说，就一直受到重视。 现代选本会让读者相信诗歌、小说、戏剧这三驾马车构成了中国现代文学创作的主干。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 15:20, 27 December 2020 (UTC)<br />
<br />
==He Changqi 何长琦==<br />
'''Excursion: Defining the essay as a non-fictional subjective representation in a free form'''<br />
<br />
Similar to international literature, the basic subdivision of literature in China in general is one in three types: epic (with xiaoshuo (fiction), sanwen (non-fictional prose)), lyrics (shige) and drama (xiqu). Though there is no pure epic form, fiction and prose are often jointly addressed with the Chinese term "wu yunwen" which corresponds to the term "epic" in the West. The types may be distinguished roughly by their nature in the following way: In the epic, bygone events are retold, a broad, filled story dominates the foreground.<br />
==Hu Baihui 胡百辉==<br />
In the lyrics, the reader is encouraged to feel the current sensations and often confessionlike feelings of the poet. The drama recalls a self-contained action directly in monologue or dialogue and in this way unburdens the re-creative imagination of the readers/spectators through it. The essay as a genre of the epic is a detached non-fictional subjective representation in a free form.<br />
在抒情诗中，读者被鼓励去感受当下的感觉，并且常常是诗人的忏悔式的感觉。戏剧直接在独白或对话中回忆起一个自足的动作，以这种方式释放了读者/观众重新创造的想象力。散文作为史诗的一种体裁，是一种超脱的、非虚构的、自由形式的主观表现。--[[User:Hu Baihui|Hu Baihui]] ([[User talk:Hu Baihui|talk]]) 02:29, 27 December 2020 (UTC)<br />
<br />
在抒情诗中，鼓励读者感受诗人当下的感觉，且这种感觉常常是诗人的忏悔。戏剧直接以独白或对话的方式回忆一个自足的动作，并通过这种方式释放了读者/观众再创造的想象力。散文作为史诗的一种体裁，是以自由的形式进行的一种分离的非虚构的主观表现。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 07:11, 27 December 2020 (UTC)<br />
<br />
==Hu Huifang 胡慧芳==<br />
"Essay", Chinese mostly ''sanwen'', is a genre term for shorter, self-contained non-fictional prose texts, in which the author tries to mediate individual experiences on an object or a question out of subjective I-perspective. This it tries associatively and from different sides, not as a text for daily use, but with artistic or educationally demanding means of language, nevertheless in an accessible form. The resource is mastered by the essayist sovereignly and the topic is seen in a larger context and can even be presented humorously. Freedom in form and content is essential for the essay.<br />
<br />
“散文”，中文主要是“散文”，是一个较短的、独立的非虚构散文文本的体裁术语，作者试图从主观的角度调解个人对一个对象或问题的体验。它试图从不同的方面进行联想，不是作为日常使用的文本，而是用艺术或教育要求的语言手段，然而是以一种容易理解的形式。资源由散文家自主掌握，主题在更大的背景下被看到，甚至可以幽默地呈现。文章在形式和内容上的自由是必不可少的。--[[User:Hu Huifang|Hu Huifang]] ([[User talk:Hu Huifang|talk]]) 13:22, 27 December 2020 (UTC)<br />
<br />
“散文”是一种体裁术语，在汉语中也叫做“sanwen”，指篇幅较短、自成一体的非虚构散文文本，散文创作者可以从主观的角度，将个人的经验调和到事物或问题上。它试图从不同的方面进行联想，不是作为日常使用的文本，而是用艺术或教育要求的语言手段，然而是以一种容易理解的形式。文章素材由散文家自主掌握，主题可以置于更大的背景之下，甚至可以一种幽默的方式呈现。散文的形式和内容都是自由的。--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 14:36, 27 December 2020 (UTC)<br />
<br />
“随笔”，中文名多为“散文”，是一种体裁术语，指篇幅较短、自成一体的非虚构散文文本，作者试图从主观视角来调和个人对对象或问题的经验。<br />
散文试图从不同的方面进行联想，它不是作为日常使用的文本，而是作为艺术或教育要求的语言方式，虽然如此，还是以一种可理解的方式呈现。<br />
资源由随笔作家独享，话题可以在更大的背景下展出，甚至可以幽默地呈现。形式和内容的自由对这篇随笔至关重要。--[[User:Kang Lingfeng|Kang Lingfeng]] ([[User talk:Kang Lingfeng|talk]]) 14:38, 27 December 2020 (UTC)<br />
<br />
==Hu Jin 胡瑾==<br />
Different perspectives range in the international genre of the essay: Genres are primarily divisions of literature through the scholarship of literature for specialized contemplation and in order to be able to compare similar texts more easily. On the other hand, a subcategorization in numerous small entities, like Zheng Mingli does with the essay, questions the sense of such subdivisioning in reference to hermeneutic findings. One must also stay aware of the changing nature of literature itself and the relativity of the scientific perspective, which is still a timely one, even if its accepted internationally.<br />
==Ji Tiantian 纪甜甜==<br />
Regional deviations seem less important for the essay than for established genres like short stories, novels etc., and far less important than for poems. All these other genres are seen as international genres. My hypothesis, that the Chinese and the Western essay also belong to the same international genre maybe proved by the crosscultural mutualities both in form and content.<br />
==Jiang Fengyi 蒋凤仪==<br />
<br />
In the 21st century, the world is growing together and culture is mainly determined by the grade of modernization. The Chinese essay, as we find it in newspapers today, has taken on the form and content of the Western essay and is aimed at a target group comparable to that of the Western essay. This is a second hint that the modern Chinese essay belongs to the international genre of the essay.<br />
<br />
在21世纪，世界共同发展，文化主要决定于现代化的水平。今天我们在刊物上看到的中国散文，已经具备了西方散文的形式和内容，而且其目标群体与西方散文相当。这是中国现代散文属于国际散文类别的第二个暗示。--[[User:Jiang Fengyi|Jiang Fengyi]] ([[User talk:Jiang Fengyi|talk]]) 07:58, 25 December 2020 (UTC)<br />
<br />
在21世纪，世界上的国家趋向于走到一起，而文化则主要取决于现代化水平。正如我们从现今报纸里面看到的那样，中国散文采用了西方散文的形式和内容，而且其目标群体与西方散文相当。这是中国现代散文开始趋同于国际散文体裁的第二个标志。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 09:27, 25 December 2020 (UTC)<br />
<br />
21世纪，世界在共同成长，文化主要由现代化程度决定。我们今天在报纸上看到的中国散文，在形式和内容上都与西方散文相似，其目标群体也与之相似。这是中国现代散文属于国际散文的第二个暗示。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 09:44, 26 December 2020 (UTC)<br />
<br />
在21世纪，世界共同发展，文化主要决定于现代化的水平。我们今天在报纸上看到的中国散文，已经呈现出西方散文的形式与内容，并且其目标群体也与西方散文不相上下。这是中国现代散文属于国际散文体裁的第二个迹象。--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 11:17, 26 December 2020 (UTC)<br />
<br />
==Jiang Hao 姜好==<br />
Even though the translation of ''duanpian xiaoshuo'' with ''short stories'' is commonly accepted, both are less closely related than the Western essay and its Chinese counterpart. The definition, which I developed out of a sample of more than 5000 modern Chinese essays, fits also the special international understanding of the essay (following Bolz 1992 13:269-272 on the development of the western essay; Butrym 1989 on the theory of the western essay).<br />
<br />
尽管人们普遍接受用短小故事来翻译短篇小说，但两者的关系不如西方的散文和中国的同类文章密切。这个定义是我从5000多篇中国现代散文样本中发展出来的，也符合国际上对散文的特殊理解（继博尔兹1992年13:269-272论西方散文的发展；布特莱姆1989年论西方散文的理论）。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 11:01, 27 December 2020 (UTC)<br />
<br />
尽管人们普遍接受用“短小故事”来翻译“短篇小说”，但两者的关系并不如西方散文与其中国同类文章密切。这个定义是我从5000多篇中国现代散文样本中得出的，也符合国际上对散文的特殊理解（继博尔兹于1992年 13:269-272 论西方散文的发展；布特莱姆于1989年论西方散文的理论）。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 11:34, 27 December 2020 (UTC)<br />
<br />
==Jiang Qiwei 蒋淇玮==<br />
Besides the trend towards a globalized society, first expressed in Zhou Zuoren's call to adopt the English essay style, there are special local characteristics of the Chinese essay. How is the Chinese essay to determine culturally, what makes it "Chinese"? In the occidental essay the form seems to be a more important criterion of differentiation than in its Chinese counterpart. In China even those texts are included, which have only a similar content, but cross the borders of the formal generical framework.<br />
<br />
除了首先由周作人表达出来的社会全球化趋势，号召采用英语散文风格，中文散文有独特本土的特征。中文散文如何形成其特有文化，其中文性又由何组成？和中文散文相比，西方散文的文章形式似乎是更重要的分类标准。在中国，甚至有些文章内容相似，但形式和类别大相径庭。--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 02:06, 25 December 2020 (UTC)<br />
<br />
除了最初由周作人表达出来的社会全球化趋势，号召采用英语散文风格，中文散文具有独特的本土特色。中文散文如何形成其特有文化，其中文性又由何组成？与中文散文相比，西方散文的形式分类标准似乎更重要。在中国，有些文章甚至是内容相似，但形式和类别大相径庭。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 02:18, 25 December 2020 (UTC)<br />
<br />
除了周作人提倡采用英语散文风格所体现的全球化社会趋势外，中文散文还具有独特的本土特色。中文散文如何在文化上定义，其中国性又是什么？在西方文章中，形式似乎是比中国文章更重要的区分标准。在中国，甚至包括那些只有类似内容，却跨越了形式上的属相框架的文本。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 11:05, 27 December 2020 (UTC)<br />
<br />
==Kang Haoyu 康浩宇==<br />
This can be shown with Zheng Mingli, who subcategorises the "unfinished diary" or the "unfinished letter". Those texts belong - within the Western context - to texts of personal use and therefor to the non-fictional prose works. Only after they have been altered into essays (Zheng Mingli: "essay in diary form" and "essay in letter form"), they are accepted as essays. <br />
==Kang Lingfeng 康灵凤==<br />
'''The Chinese understanding of the genre is tendencially broader'''<br />
<br />
This tendencial broader understanding of the essay in China can be traced back directly to the connotation, that the term ''sanwen'' possesses in Chinese: ''wú yùnwén'' "non-rhythmic prose", which originally meant all non-fictional prose. In this broader meaning, also texts for personal or everyday use are included. However I deal only with ''sanwen'' in the narrower meaning "short literary essay pieces". <br />
<br />
Further differences are that Chinese essays often have ideological contents and show stylistic characteristics like repetitions and the usage of sayings.<br />
<br />
'''中国人对这类体裁的理解区域广泛'''<br />
<br />
在中国，这种对随笔的广泛认识可以直接追溯到“散文”一词在中文中所具有的“无韵散文”的内涵，“无韵散文”原本指所有的非虚构散文。从更广泛的意义来讲，个人或日常使用的文本也包括在内。但是，我只讨论“散文”的狭义意义，指的是“短篇文学随笔片段”。<br />
<br />
更进一步的差异是，中国散文往往具有思想内容，并表现出重复、谚语使用等文体特征。<br />
<br />
==Kong Xianghui 孔祥慧==<br />
'''The Chinese essay is booming again in the 1980s and 1990s'''<br />
<br />
Analysis reveals a general increase in essay publication after 1979 with two peaks immediately after the 'Cultural Revolution'. The publications apparently reaching a new height in 1990. The first increase came about in the 1920s and 1930s, after which the essay's role was eclipsed by the genre of the report (''baogao wenxue'').[ Klaschka 1998.] The flourishing of essay publication in the 1920/30s and 1980/90s was helped in part by the appearance of new magazines that existed chiefly as vehicles for contemporary essayists, and numerous ''sanwen congshu'' 散文叢書 (essay bookseries).<br />
<br />
20世纪80年代和90年代中国散文再次蓬勃发展<br />
研究表明，1979年以后散文发表量普遍增加，在“文革”之后出现了两个高峰期。<br />
散文出版量在1990年达到了一个新的高度。第一次增长出现在20世纪20年代和30年代，但是在此之后，散文的角色因为报告这一体裁(报告文学)而黯然失色。(Klaschka 1998。)在1920/30年代和1980/90年代，散文的繁荣在一定程度上得益于新杂志的出现，这些杂志是当代散文家发表文章的阵地，其大多属于散文丛书。--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 14:22, 27 December 2020 (UTC)<br />
<br />
==Kong Yanan 孔亚楠==<br />
The increase in essay production right after the clear-cutting of the ‘Cultural Revolution’ has been the backlog of demand, which is reflected in 1 million copies of essay collections being printed between 1980 and 1982 - only counting the collections contained in a sampling of 130 ‘representative’ books I was able to collect for a survey.<br />
<br />
Thanks to the work of some major Chinese editors, the whole essay culture was compiled from magazines and newspapers and was published in a flood of anthologies since the 1970s. This boom is comparable to the cultural fever of undigging xiangtu literature, which rose in Taiwan in front of the background of the movement of self-identification and independance.<br />
<br />
文化革命结束后，散文产量的增加导致需求积压，1980至1982年间，共有印刷了一百万册的散文集，这仅计算了我为调查收集的130本“代表性”书籍的样本中包含的藏书。<br />
<br />
感谢一些年长的中国编者的作品，自20世纪70年代以来，整个散文文化是由杂志和报纸汇编而成的，并以大量选集的形式出版。这种文学繁荣堪比无题乡图文学的文化热，它是在台湾自我认同和独立运动的背景下兴起的。--[[User:Kong Yanan|Kong Yanan]] ([[User talk:Kong Yanan|talk]]) 14:23, 27 December 2020 (UTC)<br />
<br />
==Lei Fangyuan 雷方圆==<br />
'''2. Why is the essay as abundant as fiction?'''<br />
<br />
Let me name a few reasons, why the essay in fact is as abundant as its prose brother, fiction, and its lyrical sister, poetry, and why it must be valued as highly:<br />
<br />
- The essay had a direct impact on Chinese society throughout history (the reform ideas from the end of the Qing dynasty through the May Fourth period with the literary theorethical pieces and the daily political zawen of Lu Xun, until today are mostly presented in essay form). The impact on literary reflection and theory is shown in the collection "Modern Chinese Literary Thought" 1996. The effect of the essay genre with its direct language, its connection to life (e.g. its role in the coming to terms with the cultural revolution), and its direct access to the individual reader through newspapers. This impact is larger than the indirect one of fiction or poetry. The poem is the genre of retreat from social life, from political issues and time references.<br />
==Lei Kuangxi 雷旷溪==<br />
Hu Shi argues, that ''poetry'' is most important in the process of modernity, since poetry rises emotions. But it relies also on images and on linguistic rhythm. Liang Qichao stresses the role of novel and opera in the changing society. But ''sanwen'' is able to name things, it reflects life, caleidoscopic. Modern subjectivity is constructed with the tool of ''sanwen''.<br />
<br />
- The essay also reflects trends in the society better than poetry and fiction: Individualism is expressed in the essay more directly than in the poem with its limitation in content and form. Ephemerality is reflected in the short form of the essay, which may be read in the subway on the way to work, where poems may not be so spontaneously enjoyed.<br />
<br />
胡适认为“诗”在现代化的过程中是最重要的，因为诗会升华情感。但诗歌依赖于形象和语言节奏。梁启超强调小说和戏曲在社会变迁中的作用。但“三文”却能命名事物，它反映生活千变万化。现代主体性是以“三文”为工具来建构的。<br />
<br />
-散文也比诗歌和小说更能反映社会的趋势。个人主义在随笔中表现得比在诗歌中更直接，但在内容和形式上都有局限性。短文的短暂性体现在短文的形式上，可以在上班路上的地铁里读，而在地铁里读诗，可能就不能那么随性的享受了。--[[User:Lei kuangxi|Lei kuangxi]] ([[User talk:Lei kuangxi|talk]]) 13:48, 26 December 2020 (UTC)Lei Kuangxi<br />
<br />
胡适认为“诗”在现代化的过程中是最重要的，因为诗歌升华情感。但诗歌也依赖于意象和语言节奏。梁启超强调小说和戏曲在社会变迁中的作用。但“散文”却能给事物命名，反映千变万化的生活。现代主体性就是以“散文”为工具建构的。<br />
<br />
- 随笔也比诗歌和小说更能反映社会的发展趋势。个人主义在随笔中的表现比在诗歌中更直接，因为诗歌在内容和形式上对此有所限制。随笔的短暂性体现在随笔的形式上，人们可以在上班路上的地铁里阅读，而在地铁里读诗，可能就没有那么随性的享受。--[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:55, 26 December 2020 (UTC)<br />
<br />
胡适认为“诗”在现代化的过程中是最重要的，因为诗会升华情感。但诗歌也依赖意向和语言节奏。梁启超强调小说和戏曲在社会变迁中的作用。但“三文”却能命名事物，它反映生活千变万化。现代主体性是以“三文”为工具来建构的。<br />
<br />
-散文也比诗歌和小说更能反映社会的趋势。由于散文的内容和形式上受限，它比诗歌更能直接表达个人主义。散文很短，所以花时间少，可以在上班路上的地铁里读，但在地铁里读诗可能就不能那么随性的享受了。--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 12:54, 27 December 2020 (UTC)<br />
<br />
==Li Haiquan 李海泉==<br />
- The essay reaches a larger part of the population than poetry, the amount of time spended on reading novels goes back, too. The essay itself a genre of high actuality, if not simply the genre of today.<br />
<br />
- The essay tells us more about an author and his time than fiction or poetry, because in this genre, we encounter the author himself without metrical restrictions. We look trough authentic eyes on his contemporary society. Many authors turned to essay writing in the later periods of their lifes, like Lu Xun, Ba Jin, and Wang Meng.<br />
[[Media:Example.ogg]]==Li Lili 李丽丽==<br />
- The volume of ''essay'' production exceeds the volume of ''xiaoshuo'' production: Chinese newspapers since the 1870s on[ Shenbao, Shibao etc. Liang Qichao sees the role of the newspaper both as liberal and authoritative: He understands the press as an institution to control the government, on the other hand he favors censorship.] and as a mass media from the early 20th century presented only one or two fictional stories in a serialized form, but invented essay columns like ''zagan'' (from which Lu Xun developed his ''zawen''), ''suibi'' or ''suixiang'' (from which famous collections like Ba Jin's ''Suixiang lu'' derived).<br />
<br />
“随笔”的产量超过了“小说”：从19世纪70年代开始，中国的报纸就在《申报》、《时报》等杂志上发表。梁启超认为报纸既自由又权威：他认为报纸是控制政府的机构，另一方面，他主张审查制度，作为20世纪初的一个大众媒体，他以连载的形式呈现一两个虚构的故事，但却发明了散文专栏，如“扎根”（鲁迅从中发展了他的“札文”）、“随笔”或“随想”（巴金的《随想录》就是从中衍生出来的）。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 13:33, 27 December 2020 (UTC)<br />
<br />
“随笔”的产量超过了“小说”的产量：从19世纪70年代开始，中国的报纸就在《申报》、《时报》等杂志上发表。梁启超认为报纸既自由又权威：他认为报纸是控制政府的机构，另一方面，他主张审查制度，作为20世纪初的一个大众媒体，他以连载的形式呈现一两个虚构的故事，但却发明了散文专栏，如“扎根”（鲁迅从中发展了他的“札文”）、“随笔”或“随想”（巴金的《随想录》就是从中衍生出来的）。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 12:54, 25 December 2020 (UTC)<br />
<br />
“随笔”的产量超过了“小说”的产量：从19世纪70年代开始，中国的报纸就在《申报》、《时报》等杂志上发表。梁启超认为报纸既自由又权威：他认为报社是控制政府的机构；另一方面，他主张审查制度，报纸作为20世纪初的一个大众媒体，以连载的形式呈现一两个虚构的故事，但却发明了散文专栏，如“扎根”（鲁迅从中发展了他的“札文”）、“随笔”或“随想”（巴金的《随想录》就是从中衍生出来的）。--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 10:19, 27 December 2020 (UTC)<br />
<br />
==Li Lingyue 李凌月==<br />
'''3. Let us assign the essay its proper place'''<br />
The consequence which must be driven from the above presented contrast between value and valuing of the essay is: Let us assign the essay its proper place! I will describe the beginnings of the discovery of the essay.<br />
Despite the increase in essay writing from 1979 on, it took a decade for the first theoretical reflections on this phenomenon to appear. It took another decade before the international scholarship of Chinese Studies became aware of the phenomenon of the essay.<br />
<br />
3.让我们为散文指定其适当的位置，<br />
由此得出的结论是:让我们为散文指定其适当的位置!我将描述发现这篇文章的开始。尽管从1979年开始，论文写作有所增加，但对这一现象的第一次理论反思却花了10年时间才出现。又过了10年，中国研究的国际学者才意识到这一现象。<br />
<br />
3.让我们给作文赋予它应有的位置<br />
从上面提出的论文的价值与价值之间的对比,由此得出的结论是:让我们给作文赋予它应有的位置!我将描述发现这篇文章的开始。尽管从1979年开始，散文写作有所增加，但有关这一现象的出现的第一次理论反思却花了10年时间。又过了10年，中国研究的国际学者才意识到这一现象。--[[User:Fang Jieling|Fang Jieling]] ([[User talk:Fang Jieling|talk]]) 15:12, 27 December 2020 (UTC)<br />
<br />
==Li Liqin 李丽琴==<br />
<br />
In the 1980s, Chinese scholarship made a first major approach to reflect on essay literature by writing essay histories and collecting papers, which concentrated first on the essayistic work of single authors like Lu Xun. Also two essay conferences in the 1990s showed no move towards international scholarship. Not before 1995 did international scholarship started to use common philological methods to explore single essayists (on Gaylord Leung [Liang Xihua] 梁錫華 Kubin 1995, on Wang Meng 王蒙 Woesler 1995, on Liu Zaifu 劉再復 Mansberg 1995 [unpublished]) or essays of groups (on 'Xīnyùe pài 新月派' Wagner 1996).<br />
<br />
20世纪80年代，中国学术界首次以撰写散文史和散文集的方式对散文文学进行了重大的反思，这首先集中在鲁迅等单个作家的散文作品上。另外90年代的两次会议也没有趋于国际学术研究的动向。直到1995年，国际学术界才开始使用共同的语言学方法来探讨单个散文家（比如1995年Kubin的《关于梁漱溟》；Woesler的《关于王蒙》；Mansberg的《关于刘再复》[未发表]）或探讨某个群体的散文（1996年瓦格纳的《关于新月派》）。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 12:54, 26 December 2020 (UTC)<br />
<br />
20世纪80年代，中国学术界首次以撰写散文史和散文集的方式对散文文学进行了重大的反思，这首先集中在鲁迅等单个作家的散文作品上。除此之外，20世纪90年代的两次会议也没有转向国际学术研究的方向。直到1995年，国际学术界才开始使用共同的语言学方法来探讨单个散文家（比如1995年Kubin的《关于梁漱溟》；Woesler的《关于王蒙》；Mansberg的《关于刘再复》[未发表]）或探讨某个群体的散文（1996年瓦格纳的《关于新月派》）。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 13:37, 27 December 2020 (UTC)<br />
<br />
==Li Luyi 李璐伊==<br />
Not before the second half of the 1990s, did a history of the Chinese essay using the means of Western philology appear (Woesler 1998) and for the first time, the essay was included in Western anthologies of literature as a genre equal to fiction and poetry (''The Columbia Anthology of Modern Chinese Literature'' 1995, ''Modern Chinese Literary Thought'' 1996).<br />
<br />
Regarding the valuing of essays in China, Taiwan and the West, there are regional differences: In the States, essays are often chosen according to Western taste and totally unknown authors are given as much space as established ones.<br />
<br />
在不早于上个世纪90年代下半叶之时，出现了使用西方语言学方法撰写的中国散文史（Woesler 1998），并且散文首次作为与小说和诗歌同等的体裁被纳入西方文学选集。 （《哥伦比亚现代中国文学选集》 1995，《现代中国文学思想读本》 1996）。<br />
<br />
关于中国大陆，台湾地区和西方的散文评价，存在地区差异：在美国，人们通常根据西方人的喜好来选择散文，给予完全不知名的作家与知名作家同等的篇幅。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 11:23, 27 December 2020 (UTC)<br />
<br />
上世纪90年代后半期以前, 出现了使用西方语言学方法撰写的中国散文史（Woesler 1998），并且散文首次作为与小说和诗歌同等的体裁被纳入西方文学选集。 （《哥伦比亚现代中国文学选集》 1995，《现代中国文学思想读本》 1996）。中国大陆，台湾和西方对散文的评价，存在地区差异：在美国，人们通常根据西方人的喜好来选择散文，给予完全不知名的作家与知名作家同等的篇幅。--[[User:Li Meng|Li Meng]] ([[User talk:Li Meng|talk]]) 12:24, 27 December 2020 (UTC)<br />
<br />
==Li Meng 李梦==<br />
In Taiwan, Lu Xun has been banned for a long time, but today, in my survey, which Chinese essayists are printed the most in the 1990s, he ranks 16th. If one only take modern authors into account, he even ranks 12th. Hong Kong literature on Yu Guangzhong has been censored by Huang Weiliang in favor for the first (see Lin Yaode 1989:50), and Wang Meng has been overestimated in the People’s Republic of China due to his political post.<br />
<br />
Still it remains a ''desideratum'' to get the most important Chinese essays in Western translation.<br />
在台湾,鲁迅很早就被禁了,但今天,在我的调查里,上世纪90年代中国散文家印刷量最大的时候,鲁迅排在了第16位。 如果只考虑现代作家,甚至排在了第12位。 香港关于余光中文学的评论,被黄伟良第一次看中(见林耀德1989:50),王蒙因政治职务在中华人民共和国被高估。<br />
然而,要获得西译中最重要的中国散文,还需要一个参考文献。--[[User:Li Meng|Li Meng]] ([[User talk:Li Meng|talk]]) 12:16, 27 December 2020 (UTC)<br />
<br />
在台湾,鲁迅的作品很早就被禁了,但今天,在我的调查里,上世纪90年代中国散文家作品印刷量最大的时候,鲁迅排在了第16位。 如果只考虑现代作家,甚至排在了第12位。 香港关于余光中文学的评论,被黄伟良第一次看中(见林耀德1989:50),王蒙因政治职务在中华人民共和国被高估。<br />
<br />
然而,要获得西译中最重要的中国散文,还需要一个参考文献。--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:39, 27 December 2020 (UTC)<br />
<br />
==Li Yongshan 李泳珊==<br />
Currently at least three essay collections in English translation are in the reviewing process (Tam King-Fai, Woesler) or already published (Pollard 1999). Pollard's selection is a highly subjective and eclective choice of essays, covering even the premodern essay. This year, scholars will meet on a first international conference on the essay (Achern, Germany August 25-26). In the years to come, a new ''Bonn History of Chinese Literature'' will grant the essay its proper place with two to three volumes only dedicated to the ''biji, youji'' and other essays. <br />
==Li Yu 李玉==<br />
'''4. Taking into consideration the essay will rewrite the history of Chinese literature'''<br />
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I will give a few hints, what the essay can contribute to the picture of Chinese Literature, which so far is overshadowed by fiction through the narrative of C.T. Hsia, Prusek and Anderson.<br />
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We are used to established narratives, like the emergence and success of the May-Fourth literature. But this view neglects the role, that for example the ''yuanyang hudie pai'' played in the choir of different voices in the awoken intellectual debate in the beginning of this century. <br />
==Lin Min 林敏==<br />
The May-Fourth group at that time was one voice among many and only succeeded because of its agitation and polemic in the public sphere, so we have to use new means to assign the Chinese essay its proper place. We learn from simplifiying narratives, that it is absolutely necessary to differentiate, and to reconstruct the complex time background. Having understood Chinese literature as determined by the development of fiction and poetry only, a broader understanding will change the whole appearance of Chinese literature. A scholarly endeavour is the use of modern literary theories in the approach to this genre.<br />
==Lin Xin 林鑫==<br />
In the following, I will name three aspects (chronologically sorted by past, modern and contemporary time) to hold the argument, that the taking into consideration of the essay will rewrite the history of Chinese literature and change our current understanding of it.<br />
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'''5. The classical and premodern essay documents Chinese philosophy, early subjectivity and still, a native Chinese tradition is questioned'''<br />
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How is the Chinese essay to be positioned historically, how did it emerge, what is its generic background? Generically, the ancestors of the essay are both in China and the West notes written on the margins of books, they are letters and travel notes.<br />
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下面，我将从三个方面(在时间顺序上按过去、现代、当代排序)来论述对散文的考量将改写中国文学史，改变我们目前对它的认识这一论点。<br />
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5. 古典和前现代散文记录了中国哲学，其早期的主体性，仍然是对中国本土传统的质疑。<br />
中国散文在历史上要如何定位，它是如何产生的，它的共有背景是什么？一般来说，中国和西方的散文都是起源于写在书本空白处的笔记，是书信和游记。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 04:18, 27 December 2020 (UTC)<br />
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==Ling Zijin 凌子瑾==<br />
These notes differed from the canonized literature through its informal style, its expression of individuality und subjectivity, a much earlier document for subjectivity than the first autobiographical Chinese novel, ''The Dream of the Red Chamber''.<br />
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From the very beginning, the essay was valued lower than poetry: the oldest reference this far for the term ''sanwen'' that I found is Luo Dajing's 羅大經 (? - after 1248) statement from 1240: “Shī sāomiào tiānxià, ér sǎnwén pōjué suǒsuì júcù.<br />
==Liu Bo 刘博==<br />
詩騷妙天下，而散文頗覺瑣碎局促。” (Poetry is moving mankind in a wonderful way, prose inquires into incoherent bagatels, is limited.) (''Helin yulu''). Another reproach Luo Dajing mentions, is a formal one: In comparison to the highly artistic and century-long tradition of poetic writing, the direct and often vernacular langage of the essay in his eyes had less value.<br />
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In the West, a real 'art of the essaywriting' came up in the late 16th century as a medium for the newly reorganized knowledge.<br />
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“詩騷妙天下，而散文頗覺瑣碎局促。”罗大京提到的另一个骂名，是形式上的：与具有高度艺术性和长达一个世纪传统的诗歌写作相比，散文中直接的、白话文式的语言在他看来并不那么有价值。<br />
在西方，16世纪晚期出现了一种真正的“散文写作艺术”，作为一种传播重组知识的媒介。--[[User:Liubo|Liubo]] ([[User talk:Liubo|talk]]) 00:50, 27 December 2020 (UTC)<br />
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“诗騷妙天下，而散文颇觉瑣碎局促。”罗大经提出的另一个责难，是形式上的。在他看来，与高度艺术化的百年诗词写作传统相比，散文直接的、白话文式的语言没有什么价值。<br />
在西方，真正的 “散文写作艺术 ”是在16世纪末作为重组知识的一种媒介出现的。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 04:30, 27 December 2020 (UTC)<br />
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==Liu Jinxingqi 刘金惺琦==<br />
The reorganization originated from the observations of Kopernikus, which destroyed the whole conception of the world of the Middle Age.<br />
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In China, particularly the debates on Buddhism in the 4th and 5th century A.D. saw the origination of a tradition of letters. The Chinese tradition of the ''sanwen'' 散文 (essay) however, in the understanding of sǎn 散 as (to dispel, leisure, loose, relaxed, irregular, independant style, free prose, can be seen not before the detachment from the dialogue - or aphorism, which is still visible in the philosophical ''Lunyu''. <br />
==Liu Liu 刘柳==<br />
Xunzi delivered the prototype of the later essay with his philosophical treatises. They are an early form of philosophical didactical essays, in which general theorems are derived not only from quotations of the canonized classical works, but for the first time also from his own individual experience. The individuality is still a main characteristic of the essay today.<br />
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During the dynasties the essay manifested itself further in certain subcategories: From reading-notes written at the paper margins originated the ''biji'' µ§°O (occasional notes), flourishing in the Ming Dynasty.<br />
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荀子的哲学论著是后世散文的雏形，它们是哲学教学论文的早期形式。其中的一般定理不仅来自于经典著作的引用，而且第一次从他的个人经验中得出。个性仍是现今散文的主要特点。<br />
<br />
历朝历代，散文在某些子类中进一步得以表现，如从写在纸边的读书笔记产生了明朝盛行的偶记。--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 02:25, 25 December 2020 (UTC)<br />
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<br />
荀子的哲学论著是后世散文的雏形。其作品是哲学论教散文的早期形式，这些散文中传授的普遍定理不仅有引用经典著作，还首次借鉴其个人经历。这种个体性在当代的散文中仍有保留。<br />
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历朝历代，散文通过一些子类别得以呈现，如明朝盛行的在书页边上写的读书注释，它就是源于笔记。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 08:47, 25 December 2020 (UTC)<br />
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荀子的哲学论著是后世散文的雏形。其作品是哲学论教散文的早期形式，其中的一般定理不仅来自于经典著作的引用，而且第一次从他的个人经验中得出。个性仍是现今散文的主要特点。<br />
<br />
历朝历代，散文在某些子类中进一步得以表现，如从写在纸边的读书笔记产生了明朝盛行的偶记。--[[User:Li Lingyue|Li Lingyue]] ([[User talk:Li Lingyue|talk]]) 12:20, 27 December 2020 (UTC)<br />
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==Liu Ou 刘欧==<br />
The marginalism is a link between Western and Chinese tradition of early essays. Occasional notes could contain private historical notes, anecdotes, communications and contemplations. However, the consciousness of the essay as a genre of its own originated in China not before the Qing ²M dynastie, when numerous essay anthologies were compiled.<br />
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Taking into consideration the social-historical background draws a different picture of the old society than short stories and novels: Essays are much closer to real life, since they express individual problems and experiences.<br />
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边缘主义是中西早期散文的一个纽带。散见的笔记包含了私人的历史记录，轶事，交谈和个人沉思。然而，尽管当时的散文选集众多，但将视散文作为一种文体的意识，清朝之前并没有出现。<br />
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考虑到当时的社会历史背景，人们在旧社会时，对短篇故事和小说的看法不同：散文更接近现实生活，因为它们表达了个人的困惑和经历。--[[User:Liu Ou|Liu Ou]] ([[User talk:Liu Ou|talk]]) 04:15, 27 December 2020 (UTC)<br />
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边缘主义是中西早期散文传统的一个纽带。偶尔的笔记可以包含私人的历史笔记，轶事，交流和沉思。然而，尽管当时中国散文选集有很多，一直到清朝之后我们才将散文视作一种文体意识。<br />
考虑到当时的社会历史背景，人们对旧社会的看法与短篇小说和小说不同：散文更接近现实生活，因为它们表达了个人的问题和经历。--[[User:Hu Baihui|Hu Baihui]] ([[User talk:Hu Baihui|talk]]) 07:43, 27 December 2020 (UTC)<br />
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==Liu Yangnuo 刘洋诺==<br />
Until now, the Chinese pre-''Hongloumeng'' individual literature spoke only through the indirect language of poems to us. Rediscovering the essays, we have a splendid source of opinions, social-historical pictures etc.<br />
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Premodern essay literature consists of much more than its most well-known example, the formally restrictive ''baguwen''. Lu Xun himself wrote some of his essays in ''baguwen'' style, but on the other hand took it as a synonym for the ancient society. Zhou Zuoren saw the rhythm of the language of the "Eight legged essay" as as appealing and intoxicating as the "pleasure of doing opium.'' (Zhou 1932:148).<br />
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目前为止，中国红楼梦前的个体文学还只是通过诗中的间接语言与我们对话。通过重拾散文，我们可以知晓不同观点和社会历史状况等文学创作的丰富源泉。<br />
现代散文之前的文学并不限于形式上受限制的八股文，一方面鲁迅本人也有一些散文是用八股文写成的，但另一方面他又把八股文当作古代社会的代名词。周作人把 "八股文 "的语言节奏看作是 "做鸦片的快感 "一样令人陶醉。--[[User:Liu Yangnuo|Liu Yangnuo]] ([[User talk:Liu Yangnuo|talk]]) 08:42, 25 December 2020 (UTC)<br />
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<br />
直到现在，中国前“红楼梦”的个体文学只能通过诗歌的间接语言与我们对话。重新发掘这些散文，我们可以拥有丰富的观点来源，社会历史图片等。<br />
<br />
前现代散文文学不仅仅包括它最为人所知的例子，正式的、有限制性的“八卦文”。鲁迅自己的一些文章就是用“八卦文”写的，但是在另一方面又把它当作古代社会的同义词。周作人认为《八股文》的语言节奏就像“吸鸦片的快感”一样令人陶醉。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 09:07, 25 December 2020 (UTC)<br />
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==Liu Yi 刘艺==<br />
But he considered it also as a prevalent genre implicit in the modern writings as ''yang bagu'' (westernized bagu) and ''dang bagu'' (party-line bagu) (borrowing from Wu Zhihui, Zhou Yuanliu:71).<br />
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Neo-Confucianism stressed ''wen'' (prose) as the most important tool to transmit the ''dao'' (way): ''Wenyi zai dao'' (Literature as the carrier of the way). If we reinterprete this diction in the perspective of genre, we can say, that the essay then has been regarded as an important tool to express truth, subjectivity and Self.<br />
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但他认为这也是隐含在现代著作中的''洋包谷''（西化包谷）和''党行包谷''（借用吴稚晖、周远流的说法：71）的一种普遍的文体。<br />
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新儒家强调''文''（散文）是传播''道''的最重要工具：''文以载道''（文以载道）。如果我们从文体的角度来重新解读这句话，我们可以说，当时的散文已经被视为表达真理、主体性和自我的重要工具。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:01, 25 December 2020 (UTC)<br />
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但他认为这也是隐含在现代著作中的''洋包谷''（西化包谷）和''党行包谷''（借用吴稚晖、周远流的说法：71）的一种普遍的文体。<br />
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理学强调“文”（散文）是传播“道”的最重要工具：“文以载道”。（以文学为载体的方式）。如果我们从体裁的角度来重新解读这一措辞，可以说，散文已成为表达真理、主体性和自我的重要工具。--[[User:Liubo|Liubo]] ([[User talk:Liubo|talk]]) 00:53, 27 December 2020 (UTC)<br />
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==Liu Yiyu 刘怡瑜==<br />
Liang Qichao developed a ''xīn wéntǐ'' 新文體 (new prose style), which was influenced by Western languages, but the essay became popular not before the newspapers became mass media, and the language changed into ''baihua''.<br />
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'''6. The essay as the medium of modernity, the questioning of the genuiness of the Chinese essay'''<br />
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To solve first of all the dispute on whether the Chinese essay grew out of a native tradition or was influenced by Western translations, one finds both traditions relevant: The occidental essay was introduced to the writers of the literature reform movement from 1907 on by translations in Chinese (Lin Shu: ''Irving'' 1907, ''Addison'' 1911). <br />
==Liu Zhiwei 刘智伟==<br />
The current form of the genre is mostly based on the influence of Western essay translations. First developed a Chinese essay tradition, which consciously leaned upon the Western model in language, form and terminology, its own proponents succumbed soon to the temptation to derive a tradition of the Chinese essay from Chinese history only. A seemingly unbroken Chinese tradition of the native Chinese ''wenyan sanwen'' is presented in Chinese textbooks (Yu Zaichun 1978-82, Li Xishang 1985).<br />
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This is older than the ones referred to in the ''Large Chinese Dictionary'' of Morohashi (Morohashi undated) and in the ''Encyclopaedic Dictionary of the Chinese Language'' 1966.<br />
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==Lou Cancan 娄灿灿==<br />
Still, the value of the native tradition of essay writing and the role of the Western influence upon it is discussed controversially among the scholars. Some admit that Western impact played a key role in what we understand as Chinese essays nowadays: Wang Bin 1992, Fan Peisong 1993; for Western impact in general see Průšek 1964, Gálik 1966, McDougall 1971. Other scholars think that Western influence is overestimated - Denton 1996 showed that the theoretical background was missing for understanding Western theories of literature in China, - and recommended that we understand the essay first by its national tradition.<br />
<br />
然而，对于本土论文写作传统的价值以及西方对其的影响，学者们争论不休。有些人承认西方的影响在我们今天所理解的中国散文中起了关键作用:王斌1992，范培松1993;对西方总的影响参考。还有一些学者认为，西方的影响被高估了——Denton 1996表明，中国缺乏理解西方文学理论的理论背景，并建议我们首先从其民族传统来理解这篇文章。--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 11:57, 26 December 2020 (UTC)<br />
<br />
然而，对于本土论文写作传统的价值以及西方对其的影响，学者们争论不休。有些人承认西方的影响在我们今天所理解的中国散文中起了关键作用:王斌1992，范培松1993;对西方总的影响参考。还有一些学者认为，西方的影响被高估了——Denton 1996表明，中国缺乏理解西方文学理论的理论背景，并建议我们首先从其民族传统来理解这篇文章。--[[User:Fancy|Fancy]] ([[User talk:Fancy|talk]]) 15:07, 26 December 2020 (UTC)<br />
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==Luo Weijia 罗维嘉==<br />
How far personal opinion may influence the narrative of historical facts can be seen by the example of the legendary authors of the May Fourth movement. All of them considered the English essay as the father of the Chinese essay: Zhou Zuoren 1921, Lu Xun 1933, the anarchist and later member of the Guomindang Wu Zhihui [1934]. Later, some of these authors changed their minds to support their own theories on the essay by looking for proof of a native Chinese essay tradition:<br />
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以五四运动传奇作者为例可以看出个人观点对历史事实的叙述的影响有多大。 这些作者把英文散文视为中国散文之父：周作人（1921年），鲁迅（1933年）以及后来的无政府主义者吴志辉（1934年）。 后来，其中一些作者改变了主意，通过寻找中国本土散文传统的证明来支持他们自己的论文理论：--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 13:19, 27 December 2020 (UTC)<br />
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以五四运动传奇作家为例可以看出个人观点对史实叙述的影响有多大。这些作者把英文散文视为中国散文之父：周作人（1921年），鲁迅（1933年）以及后来的无政府主义者吴志辉（1934年）。后来，其中一些作者改变了主意，通过寻找中国本土散文传统的证明来支持他们自己的论文理论：--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:14, 27 December 2020 (UTC)<br />
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==Luo Yuqing 罗雨晴==<br />
for example, Lu Xun with his theory "'Zhǎnkāi' shuō yǔ 'méngyá' lùn “展開”說與“萌芽”論"" (Theory of "Starting" and "Blossoming") came to see the fighting and critical character of the essay of the Jin dynasty (265 - 420) as the 'father' of the Chinese essay, and Zhou Zuoren first the English essay (1921) and later the ''biji'' (occasional notes) of the Ming, although he still tried to integrate the English essay in his "Gonganpài yu Yīngguo xiaopin 'hecheng' lun 公安派與英國小品“合成”論" (Theory of the Synthesis of the Gongan School and the English Essay).<br />
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例如，鲁迅以其“开始”与“绽放”的理论，将晋代散文的战斗性和批判性视为中国散文的“父”，周作人则先是英文散文（1921年）出发，之后是明朝“笔记”（随心记录），尽管他仍试图在公干派与英国小品合成论中中融入英文文章。--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:09, 27 December 2020 (UTC)<br />
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==Ma Juan 马娟==<br />
Wang Zengqi regrets that the national Chinese tradition of the essay at the time of the 'May Fourth Movement' has not been taken up again and has not continued in contemporary essays (Wang Zengqi 1993). The Chinese essay is an accommodating object of study, because one may look to it to prove any theory of the essay. One can find examples for each topic in almost every period, simply because the essay has a wide range of subjects.<br />
==Ma Shuya 马淑雅==<br />
When Zhou Zuoren showed that only seven months after the incident at Marco Polo bridge it was again possible to write about a candy seller (1924), he was critizised as "paralyzing" (Lu Xun 1934, Zhu Zhaoluo 1943). When he wrote a piece on the "Fly", he was reproached with dealing with subjects of minor importance. Reproaches like this lie in the very nature of the genre, since ''marginalism'' is substantial to the essay. The mentioned formal reproach of Luo Dajing can be found again in the 1990s, Hong Kong students critisized the literary style as it appears in Ba Jins "Thoughts" (Suixiang lu) as too direct and too less artful. But this perspective does not recognize the very nature of the essay, which is a very individual expression of an author's thoughts and not bound to tradition, and therefore much more free also in content.<br />
==Ma Zhixing 马智星==<br />
The essay - from its very nature free and independant - almost disappeared in the time of the Cultural Revolution and - except for the ideologically influenced essays - had a hard struggle between Yan'an and the loss of moral legitimacy by the leadership in 1989.<br />
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The essay was ''the'' genre of the modernizing society of the early 20th century. Many writers had to define and often redefine their position and self-understanding in reaction to war and warlordism and later in the modernizing society, often burying their own ideals, in the larger perspective for the seeming "needs" of society, which also claimed the author to be one of its products.<br />
==Meng Ying 孟莹==<br />
But from its very nature, the essay set new boundaries in form and content, and therefore not only survived the ideological restrictions, but also established its own critical subculture within. The essay was not only a medium of discussion and a documentation of the social-political background for us today, but also a documentation of the personal struggle of the writers finding a position in a changing environment, since the essay is "a genre of self-reflection". Some essays even deconstructed master narratives like the one of leftist ideology, often simply by confronting it with subjective experience, reality or art. <br />
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I want to mention another position on literature, which stresses the impact of literature on life, especially on the eve of revolutions - following this view, all literature is political (Jameson).<br />
==Mo Ling 莫玲==<br />
Not only the understanding of literature as a whole changes if we take into consideration the essay, also the view of single authors shifts, if we see not only their novels or poems, but also their essays. I mention only Zhou Zuoren. His ideas connected him spiritually to his contemporary collegues in Europe, Japan and America, but these where ideas for which China turned out to be not yet ready. At that time, China had taken a road which led away from progress, wealth, freedom and spiritual enlightenment. The consequences have yet to be overcome.<br />
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除开关注作家的小说和诗歌之外，如果我们对他们的散文有所涉猎，就会发现他们不仅对文学整体的理解发生了变化，单个作者的观点也发生了变化。仅就周作人来说，他的思想在精神上把他和他在欧洲、日本和美国的同伴们联系在一起，但是这些设想在中国行不通。当时的中国走的是一条远离进步、财富、自由和精神启蒙的道路，这一现状还并没有得到改变。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:34, 26 December 2020 (UTC)Mo Ling<br />
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如果我们考虑到散文，不仅文学作为一个整体的理解会改变，而且如果我们不仅看到他们的小说或诗歌，而且看到他们的散文，单个作者的观点也会改变。我只提周作人,他的想法在精神上把他和他在欧洲、日本和美国的当代同事联系在一起，但这些想法在中国还中国行不通。那时，中国已经走上了一条远离进步、财富、自由和精神启蒙的道路。其后果还有待克服。--[[User:Kong Yanan|Kong Yanan]] ([[User talk:Kong Yanan|talk]]) 14:27, 27 December 2020 (UTC)<br />
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==Mo Nan 莫南==<br />
In 1927, Chinese literature has taken the form of 'engaged literature'. The topical development of political essays sees a shift from the enlightenment-educational essay, which emerged in 1907, to the daily-political essays in the 1920-30s, further to anti-Japanese propaganda in the 1940s and ideological propaganda in the 1950s and 1960s. In the 1980/90s, the discussion of politics of daily interest form a smaller part than in the 1920/30s. In the 1980s all genres including poems and essays were used for the critic against the master narrative of Communism or the Maoist understanding of art as serving ideology. <br />
==Nie Xiaolou 聂晓楼==<br />
Whilst the 1980s saw a revival of political issues in terms of discussion on the best system of society, (also in literature in general and in film) to a mere unpolitical and again more philosophical-moral theme spectrum in the 1990s, where essayists define their role, first of all to counterpart the consume-orientation of the masses. The essay seems to be the only genre in China which has kept its educational claim with the exception of essays which claim to be "art pourt l'art".<br />
==Ou Rong 欧蓉==<br />
The topical development of the unpolitical essay starts with the everyday-topics of Zhu Ziqing ("Shuo meng 說夢" On dreams in: Zhu Ziqing 1928) and Zhou Zuoren from 1917 (My own garden 9.1923, "The Fly" 1924, "Reading on the Toilet" 1936), with a caesura 1927, when the political essays became the main stream, until the late 1930s, when the unpolitical essay was eliminated totally by the anti-Japanese movement. It didn't recover until the 1970s, when life turned back to normality and normal things became topics of interest because of their long absence. Again in the 1990s, the unpolitical essay boomed also due to less interest in political issues and the need for a new orientation in the new found world of mass consumerism.<br />
==Ouyang Jinglan 欧阳静兰==<br />
I mentioned the lack of translations in Western languages. One of the reasons might be the impression of some scholars that many of the Chinese essays were just propaganda. This might be true for the 1940s and even the 1950s, but nowadays this has changed, as the overwhelming majority of publications prove. This demands a closer look: Since 1949, politically affirmative literature has been encouraged by the government, resulting in a statistical paradox: not the affirmative authors and their texts form the majority of the essayists read in the 1990s, but the critical essayists, whose texts oppose the order to serve politics through their apolitical, sometimes even defiant character. <br />
==Ouyang Ling 欧阳玲==<br />
In the 1990s, the texts of 1920s/1930s Republican China are still as often reprinted as their contemporary counterparts. Obviously we can conclude that the politically affirmative essay of the 1950s only survived in special political essay collections and is no longer written by famous contemporary authors nor read by the Chinese audience in the beginning of the 21st century.<br />
<br />
Taking into account of a genre shifts the whole perspective on literature, taking into account the essayistic works of an author shifts also the view of the author. I will name only one author as an example for a modern essayist: Zhou Zuoren.<br />
<br />
20世纪90年代，20、30年代民国时期的文本和当代的文本一样也经常被重印。显然，我们可得出一个结论：20世纪50年代的那些政治宣传文只能留存在特殊的政治文章选集当中，到了21世纪初，就不再有作者去写这类文章，也不会有中国读者去看这类文章了。<br />
<br />
考虑到整个体裁对整个文学角度的转变，以及散文作品反映出的作者观点的变化，我只举一位现代散文家的例子：周作人。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 07:47, 25 December 2020 (UTC)<br />
<br />
20世纪90年代，20-30年代民国时期的文章仍然和当代的同类文章一样经常被重印。显然，我们可以得出一个结论：20世纪50年代的政治宣传类散文只保存在专门的政治散文集中，到21世纪初，不再有人去写，也不再有人读这类文章了。<br />
<br />
一种文学体裁会转变整个文学的视角，一位作家的散文作品，同样也会转变对这个作家的看法。我只以一位现代散文家为例：周作人。--[[User:Liu Yangnuo|Liu Yangnuo]] ([[User talk:Liu Yangnuo|talk]]) 09:02, 25 December 2020 (UTC)<br />
<br />
==Peng Dan 彭丹==<br />
'''Zhou Zuoren'''<br />
<br />
I mentioned already his theoretical contribution to the Chinese essayism, but still, his essays have been neglected until the 1980s. The reason does not lie in literary quality, but in political valuing. The master narrative of the offical literary history of the People's Republic on Zhou Zuoren is, that the theoretical May Fourth genius "degenerated" and later became a "traitor". Publishing in the Japanese sponsored magazines ''Reminiscences'',* and ''Chinese Literature'', he was blamed together with Zhu Pu and Yuan Xi of collaboration. An unanswered question is, why another author, who published there, Zhang Ailing, was never reproached with collaboratorship. The difference between all of them is that Zhang Ailing tried to avoid political committments, whereas Zhou felt guilty, Zhu justified it and Yuan simply accepted it.<br />
==Peng Juan 彭娟==<br />
''The 'mainstream' writers took an affirmative approach in their writing, whereas the other writers formed a minority. The individual authors did not necessarily belong to either one of these groups throughout their life, but may have moved between them. Since the essay is a medium which enables the individual to express thoughts directly, the writers chosen for this paper can be classified according to their position.''<br />
<br />
''Yu Guangzhong's essay'' "The wolves are coming" ''shows that the ideological perspective did not only harm mainland essaywriting.''<br />
==Peng Ruihong 彭锐宏==<br />
In his small literary pieces, Zhou tried to aesthetizise the little things of the everyday life out of the subjective experience of his private space. The major contribution of Zhou Zuoren is, that he set the turning point in Chinese essay writing with his call for writing short literary pieces (''Meiwen'' 1921). <br />
<br />
In foreign literature there is the so-called ''lunwen'' 論文 (treatise), which is roughly divided into two groups: the reflecting ones, piping 批評 (critical), are scientific articles. The others are ''jishu'' 記述 (descriptive) and ''yishuxing'' 藝術性 (artistic), they are also called ''meiwen'' 美文 (aesthetic essay). Within these texts, one can distinguish between ''xushi'' 敘事 (narrative) and ''shuqing'' 抒情 (lyric). But there are also mixed texts. [...] I hope that the aesthetical essay is encouraged to come back, and will open up a new field for the New Literature. Wouldn’t that be wonderful?<br />
==Peng Xiaoling 彭小玲==<br />
With these words from the essay "''The aesthetic essay''" this new vernacular form was defined. This starting point founded a whole new tradition of essay writing in China. Contemporary writers called this piece the "king of essays". <br />
<br />
In order to bring this new form to his compatriots, he tried to find similiarities with the ''xiaopinwen'' of the Ming dynasty. He further discussed these thoughts in his essay theory. In his own essays, he profited a lot from ancient ''suibi''. Later he further developed his literary theory towards an up and down of two trends. In the modernizing society, he advocated the liberation of women and asked to "treat children as full subjects with their own external and internal lives" and to "make children the essence of children's literature" (Zhou 1923). He promoted the ''baguwen'' and the independance of literature from politics and effected the literary scene and the development towards a modern Chinese society especially between 1917 and 1938.<br />
<br />
“美学散文”中的这些词语定义了这种新的白话形式。这个起点在中国建立了一种新的散文写作传统。当代作家称此作品为“散文之王”。<br />
<br />
为了将这种新形式带给他的同胞，他试图找到其与明朝“小品文”的相似之处。他在散文理论中进一步讨论了这些思想。 他自己的散文也从古代的“随笔”中受益匪浅。后来，他将文学理论朝着上下两种趋势进一步发展。在现代化社会中，他呼吁解放妇女、“将儿童看作具有外在和内在生命的完整主体”以及“让儿童成为儿童文学的本质”（Zhou 1923）。他提倡“八股文”和文学脱离政治的独立性，这对文学界产生了影响，并推动了中国向近代社会尤其是1917年至1938年的发展。--[[User:Peng Xiaoling|Peng Xiaoling]] ([[User talk:Peng Xiaoling|talk]]) 09:48, 25 December 2020 (UTC)<br />
<br />
==Peng Yongliang 彭永亮==<br />
With this theoretical foundation and his own vo'luÉminous essayistic work, Zhou Zuoren through the example of his own form of short literary pieces within this genre, fought at that stage of the development of his literary theory like Benjamin Henri Constant de Rebecque 130 years ago in France for the idea "l'art pour l'art" , for individuality and independance of the writer, for disinterested literature. The jugdment, that Zhou was an apolitical author cannot be proved with his essays. Instead, he wanted his abstinence of political statement to be understood as a political statement by itself. For him, literature was a mean not for revolution, but for resistance (Zhou 1929:180-181). <br />
==Peng Yuzhi 彭育志==<br />
In fact he saw himself as ‘patriotic underground fighter’ and looked at the collaboration with the Japanese puppet regime as a forced one, following his attempted assasination, through which his driver had lost his life. His own concept of essay writing served less the needs of the building of a nation-state and comes closer to the ideal of the individual. <br />
<br />
"I don't really know why, but I am feeling as if I am born into a dark age. I admit, that our forests are not inhabited by dragons, tigers and wolves, but shapeless "monsters" and "goblins" are still creeping around and try to swallow our souls. [...] What alarms me most, is the absence of freedom in this prison, into which we writers have been thrown." <br />
==Qi Kai 漆凯==<br />
Confronting tradition and progress in the essay "''Ancestor Worship''", he is in favor of the latter, since past could only become present through changes (Zhou 1919:7-8). <br />
<br />
Benjamin Henri Constant de Rebecque (1767 - 1830) war französischer Romanschriftsteller und liberaler Politiker, der neben der Freiheit der Kunst nach der Französischen Revolution die Einführung der konstitutionellen Monarchie nach englischem Vorbild forderte.<br />
<br />
==Qu Miao 瞿淼==<br />
Siehe ''Journal'' (10.2.1804). Die "Kunst um der Kunst willen" propagierte die Zweckfreiheit der Kunst. Im Gegensatz dazu versteht sich die engagierte Literatur. Die Parallele zwischen Zhou Zuorens Literaturverständnis und dem Konzept "Kunst um der Kunst willen" zieht auch Wolff: ''Chou Tso-jen'' 1971, S. 84.<br />
<br />
Siehe Zhou Zuoren: ''Der Ursprung der neuen chinesischen Literatur'' 1934, S. 95 - 98; vgl. auch Chen Zizhan: ''Vorträge zur chinesischen Literaturgeschichte'' 1937, Bd 3, pp. 416 - 422, besonders S. 422. Hinweis in: H. Martin: "''Liang Qichao on Poetry Reform''" 1996, Bd 1, S. 213.<br />
<br />
见“期刊”（102.4804 年）。“艺术之艺术”宣传了艺术目的自由。相比之下，承诺的文学是可以理解的。周作人对文学的理解与“艺术之艺术”概念之间的相似之处也吸引了沃尔夫：“周作人”，1971 年 84.<br />
<br />
参见周作人：“中国新文学的起源”，1934 年，第 95-98 页；另见陈子赞：“中国文学史讲座”，1937 年，第 3 卷，第 416-422 页，特别是 p422。注：H。马丁：“梁启超诗歌改革”，1996 年，第 1 卷，p213--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:55, 27 December 2020 (UTC)--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:57, 27 December 2020 (UTC)<br />
<br />
==Quan Meixin 全美欣==<br />
Regarding Zhou Zuoren, I want to correct the official assessment of the People’s Republic, that his work would have experienced a caesura in 1938. In order to explain his opposition of the propaganda to build up national heroes about 1937 and his collaboration from 1939, it has been said officially, that his thoughts had "duoluo 墮落" (degenerated) at that time (Zhu Jinshun 1990:59). In fact, this caesura, namely the change in the style and subject in his essays on literature, art etc. to ''zhengjing'' 正經 (serious, intentional essays), and ''xianshi'' 閑適 (essays for one’s own enjoyment) is located not before his outlawing through Mao Zedong (1942), and his arrest through the Guomindang (1945).<br />
==Sagara Seydou ==<br />
Therefore not the Japanese suppressors are responsible for the retreat of this great writer, but his Chinese compatriots'. <br />
<br />
On the basis of the stigma of the 'traitor', he has been undervalued until now. That his work in the 1990s is almost as often published as Lu Xun's and Zhu Ziqing's shows that his texts finally experience a more positive literaric evaluation through the audience, which now must be registered also by scholars.<br />
<br />
==Shi Diwen 石迪文==<br />
Another example of a misread Zhou Zuoren is his short essay on "''The Fly''", where he describes his changing attitude towards flies, which he had played with as child but later disgusted when he learned about their danger of passing on diseases. ”''The fly''” shows Zhou Zuoren’s strength to describe details and make them a real topic by recalling memories on them or describing a change of perspective on them. Zhou summarized the philosophical wisdom he learnt from this, that people did not judge on things objectively, but were likely to praise or damn things. <br />
==Shi Haiyao 石海瑶==<br />
The official reading re¬proaches Zhou that he "saw only the fly and not the cosmos" , a quotation of the young Zhou about a position he himself clearly opposed.<br />
<br />
His ability to chat about the more pleasent things in life is displayed in his essay ”Birds’ twitter”. In ”''Peking cakes and sweet-meat''” and in ”''Wild vegetable of my home region''”, Zhou Zuoren shows his ability to make the reader feel at home at a region, where he feels at home himself, by describing the customs and special regional food. <br />
<br />
Siehe Zhou Zuoren: "Cangying 蒼蠅" (Die Stubenfliege), in: ''Chenbao fujuan'' 晨报副镌 (Beilage zur Morgenpost) (1924.7.13). Eine Zu¬sammenfassung des Inhalts findet sich in: Yu Daxiang (Hg.): ''Auswahllexikon chinesischer Essays mit Inhaltsangaben und Analysen'' 1993.<br />
<br />
''Siehe Vollständige chinesische Anthologie der Wissenschaften - Bd Chinesische Literatur'' 1988, Bd 2, S. 1300. Dies spielt auf den Essay "''Cangying'' 蒼蠅" (Die Stubenfliege), in: Zhou Zuoren: ''Zhi Tang. Sammlung'' 1933 an.（文献无需翻译）<br />
<br />
官方的解读指责他“只看到了渺小，而没有看到伟大”，这是对年轻的周作人的引用，他自己明确反对该立场。<br />
他谈论生活中更愉快的事情，在他推特的文章“鸟”中得到了展示。在“北京蛋糕和甜食”与“我家乡的野菜”中，周作人通过描述风俗和特殊的地区食物，展示了他让读者感到宾至如归的能力。--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 13:37, 27 December 2020 (UTC)<br />
<br />
==Si Yu 司妤==<br />
His piece ”''Bitter rain''” shows the atmosphere, for what his essays had been labelled ”bitter tea”: There remains a taste in one’s mouth after reading. If you compare Lu Xun’s ”''On tea drinking''” (Yang/Yang 1961 3:325-326) with Zhou Zuoren’s essay with the same title, you see the difference of ”short and to the point” and ”eloquent and well-read”. ”''First love''” is more hilarious. The essay ”''Three different ways to die''” shows that Zhou Zuoren can compete with his elder brother in sarcasm. Lu Xun's essay on the same subject, the massacre on March 18, 1926, was a sight.<br />
<br />
他的作品《苦雨》展现出了这种氛围，因此他的文章被称为“苦茶”：阅读完之后能感到余味悠长。如果你对比鲁迅和周作人的《论饮茶》(Yang/Yang 1961 3:325-326)，你可以看到“短小精辟”和“雄辩易读”的区别。《初恋》是最欢乐的作品。文章《三种不同的死法》表明周作人在讽刺小说方面足以与他的哥哥抗衡。鲁迅的同题作文《1926年3月18日的大屠杀》让人眼前一亮。--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:36, 27 December 2020 (UTC)<br />
<br />
==Song Jianru 宋建茹==<br />
Zhou asks for the ”best” way to die and favors the short and painless one. In ”''On alcohol''” and ”''The awning bunk boat''” Zhou Zuoren continues the tradition of late Ming ''biji''.<br />
<br />
'''7. The essay as a snapshot of contemporary thoughts'''<br />
<br />
''What is the state of contemporary essay writing in China? Its position should be brought into its proper relationship to recent approaches, perspectives and terms of categorization, like post-modernist elements, post-colonial thinking, deconstructivism etc.''<br />
<br />
==Su Lin 苏琳==<br />
The increase of the essay production after the ‘Cultural Revolution’ might be explained with the ability of the essay, to express personal experiences much more authentically than other genres because of its immanent claim of historical truth. But the essay is not a guarantee for objective truth: In the same time it is subjective, the essayist mediates his image consciously. This restricts the reported truth to a subjective one and bears the risk of a consciously “corrected” truth.<br />
==Tan Xingyue 谭星越==<br />
The individualism of the Republican era has been based on the common feeling to stand at a historical turning point and directed towards common targets like the creation of a New Literature and a new Chinese society. In the 1980s and especially in the 1990s, individualism asks for a critical reflection on the satisfaction of personal consumption needs and tries to give personal orientation, essayists plead for moral virtues (Wang Meng: "''Anxiang'' 安详" (Serene) 1992, "''Zuohao ni ziji de shi'' 做好你自己的事" (First make your own things in a good way) 1994). <br />
==Tan Xinjie 谭鑫洁==<br />
These essays, mainly published in newspapers and magazines, are widely read by people in the rapidly changing, anonymous, alienating and consume-oriented mass cultural society.<br />
<br />
Other essays in the 1980s and 1990s are in a kind of new subjectivism targeted away from contemporary contradictions but apply to the feelings of the audience by creating an either positive ("''Shanxi opera''", Jia Pingwa 1984) or negative world ("''The nightmare''", Si Yu 1995).<br />
<br />
From the essay, we can see contemporary trends of literature, which are also reasons for the increase in volume of this genre in the 1990s:<br />
<br />
这些散文主要发表在报刊和杂志上，在瞬息万变、匿名、疏离和消费导向的大众文化社会中广为人们阅读。<br />
20世纪80年代和90年代的其他散文虽是一种新的主观主义，其目标是摆脱当代的矛盾，但是通过创造一个积极的世界（“秦腔”，贾平凹，1984)或消极的世界(“噩梦”，思羽，1995)来迎合观众。<br />
从这篇文章中，我们可以看到当代文学的趋势，这也是20世纪90年代这种文学体裁增加的原因:--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 12:30, 27 December 2020 (UTC)<br />
<br />
这些散文主要发表在报刊和杂志上，在瞬息万变、匿名、疏离和消费导向的大众文化社会中广为人们阅读。<br />
20世纪80年代和90年代的其他散文是一种新的个人主义，其目标是远离当代的矛盾，但通过创造一个积极的世界（“秦腔”，贾平凹，1984)或消极的世界(“噩梦”，思羽，1995)来迎合观众。<br />
从这篇文章中，我们可以看到文学的时代趋势，这也是20世纪90年代这种文学体裁增加的原因:--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 14:44, 27 December 2020 (UTC)<br />
<br />
==Tan Yuanyuan 谭媛媛==<br />
- The giddy-paced nature of current Chinese society with its demands for diverting and short texts: “[...] we live in an age of exposition” (Hall 1984:xiii); <br />
<br />
- The increasing consciousness of indivi¬duality for which the essay is the most direct form of subjecti¬ve expression, even more direct than the poem with its metrical and formal demands; <br />
<br />
- A revival of interest in discussing social-political issues through the medium of the essay, as was the case in the 1920s/30s.<br />
<br />
- The banality of everyday life becomes conscious through becoming a literary topic, most commonly in the genre of everyday life, the essay.<br />
<br />
- 当下中国社会的浮躁节奏，对转折性和短文的要求。"[...]我们生活在一个论述的时代"(Hall 1984:xiii)。<br />
<br />
- 越发增加的独立意识，对其而言，文章是最直接的主体表达形式，甚至比诗的格律和形式要求更直接。<br />
<br />
- 通过散文这一媒介讨论社会政治问题的兴趣的复苏，就像20世纪20/30年代的情况一样。<br />
<br />
- 日常生活的平庸性通过成为文学话题而变得自觉，最常见的是日常生活的文体--散文。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 10:06, 25 December 2020 (UTC)<br />
<br />
<br />
-当前中国社会节奏轻快，要求有趣味的短文：“[…]我们生活在一个博览会时代”（大厅1984:xiii）；<br />
<br />
-对于个人二元性意识的增强，散文是主体性表达的最直接形式，甚至比诗歌的韵律和形式要求更直接；<br />
<br />
-通过这篇文章讨论社会政治问题的兴趣的复复苏，如同20世纪20年代或30年代的情况一样。<br />
<br />
-日常生活的平庸通过成为一个文学主题而变得有意识，最常见的是日常生活的体裁——散文。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 12:59, 25 December 2020 (UTC)<br />
<br />
==Tang Bei 汤蓓==<br />
- The De-ideologization of Chinese society. Today not the governmentally demanded affirmative texts stand at the forefront, but unpolitical essays, mostly dating from the Republican era, especially from the years 1923 to 1928. This observation is supported by the results of the mentioned statistical analysis. The mostly read political essays after 1949 are critical essays. <br />
<br />
- Regarding the compiling of essay collections: For the most often selected essays in the People’s Republic, Taiwan and Hong Kong, moral and aesthetic criteria seem to have underlain.<br />
==Tang Ming 唐铭==<br />
This is a sign of the increasing independence of the editors of essay anthologies from governmental or ideological handicaps, and for the increasing commercialization of the publis¬hing houses with an orientation toward customers (former: "readers"). <br />
<br />
- The criteria for essay best sellers in the P.R. of China are the following: In the most often printed essay "''The Back View''", filial piety is the driving factor, parallelistic and repetitive structures in the atmospherical nebulous "''The Moonlit Lotus Pond''", both written by Zhu Ziqing, whose style easily may seem mannerist to the Western reader.<br />
==Tang Yiran 汤伊然==<br />
Nostalgic home feelings are the emotional identification element in "''Wild vegetables of my home region''" by Wang Zengqi. Therefore one can state, that moving es¬says form the top.<br />
<br />
- ''In the latter half of the 1990s, the master narrator himself seems to be lost within the subjectivity of in¬dividuals and everyday's profaneity and banality of a more and more formally organized but substantially empty citylife. Time loses worth, since more and more of the daily acctivities are filled with mechanical and autistic actions.''<br />
<br />
==Tao Ye 陶冶==<br />
''In the 1990s, the essayistic culture of political criticism of the 1980s has vanished, the only political replique is the patriotism, for example expressed in the 1996 published monograph'' China can say no! – Possibilities for politics and emotions in the period after the cold war (''No''! 1996).<br />
<br />
- ''The reason that we do not find post-modernist essays in the sense of post-modernist fiction lies in the directness of the essay: The essay as a genre is a chat between author and reader and not an object d'art which wants to give cause for different interpretations or which would depend on exceptional form or contents or even quotations of pre-modern characteristics in order to make it an distinguishable object d'art.''<br />
==Wang Meiling 王美玲==<br />
''Also trends like the use of ordinary language, which one finds in novels since 1993 (Jia Pingwa, Feidu; Gu Cheng, Yingger) and'' New Borderlessness ''since'' 1995, ''cannot be pro-ven in the essaywriting. ''<br />
<br />
- Also the fictional realism David Der-Wei Wang sees in Lao She, Mao Dun and Shen Congwen, proves helpful for the understanding of some essays, one being "''The Small Dog Baodi''", written by Ba Jin 1981, in which the author turns into a narrator who recounts the memories of the 'Cultural Revolution' in allegoric instead of in descriptive truth as before ("''In memoriam of Xiao Shan II''", Ba Jin 1984).<br />
==Wang Xuan 王轩==<br />
Similar is the concept of imaginery nostalgia, as Wang calls the fictional truth in Shen Congwen's work (David Der-Wei Wang 1992), helpful for the reading of Wang Zengqi's "''Rain in Kunming''" as well as for Jia Pingwa's "''Shanxi opera''". <br />
类似的还有想象怀旧的概念，正如王功权所说的沈从文作品中虚构的真实（王大卫·德维王1992），有助于解读汪曾祺的《昆明雨》，也有助于贾平凹的《山西剧》。<br />
<br />
- The Schwarcz' concept of ''personal grief'' expressed in a ''metaphorical discourse'' helps us to understand how Ba Jin was able to overcome the ''truth of being'' he was known for, only to reach a more convincing fictional truth through the metaphor of his dog Baodi.<br />
施瓦茨在“隐喻话语”中所表达的“个人悲伤”概念，有助于我们理解巴金是如何克服他以“存在的真理”而闻名的，却通过他的狗“宝坻”的隐喻而获得更具说服力的虚构真相。<br />
<br />
Xin zhuangtai xiaoshuo 新狀態小說 new borderless fiction, represented by Chen Dong 韓東, Lu Yang 魯羊, Zhu Wen 朱文, Lin Bai 林白, Chen Liang 陳梁, Zhang Mei 張梅.（文献无需翻译）<br />
<br />
''Post-colonialist thinking (Williams et al. 1994), which is to be seen as part of the social-political discourse, appears in essays, especially in the less critical political, but patriotic essays of the 1990s. Kafkaism helps us understand the essay "The nightmare", where Si Yu appears as a de-constructionist, the I-narrator even is drawn near to suicide.''（文献无需翻译）<br />
<br />
And maybe for Xie Bingxins* reflections on her experience as one of the chosen voluntaries of the Wuhan military academy: She insisted to remain a lifelong "woman soldier" .（文献无需翻译）<br />
<br />
==Wang Yu 王煜==<br />
'''8. Discussion: Is the genre of the essay the form of literary expression in 21st century China?'''<br />
<br />
Regarding the future of the Chinese literature, we can only speculate. But out the risk of being wild and provocative, I would like to suggest some questions for considering the place of the essay in the field of Chinese literature and literary studies.<br />
<br />
- People have less time for actions like reading, and get used to reduced visualized information through the Internet. Will the brevity of the essay make it the ideal medium?<br />
<br />
==Wang Yuan 王源==<br />
- If the Chinese people are rediscovering their individuality, will the essay allow them to express individual thoughts more directly?<br />
<br />
- Modern societies are characterized by TV culture, mass consumption, and the loss of consciousness of one's own tradition, often partly due to the American impact on national cultures. Is the essay less bound to the restrictions of tradition, especially compared to the poem and thus more adaptable to the modern phenomenon of mass consumption?<br />
<br />
==Wei Honglang 韦洪朗==<br />
- The alienation and the anonymity of citylife worldwide, in China is combined with a loss of traditional values like ideology, family, solidarity etc. in favor of the concept of profit for oneself, - if this has produced a longing for new orientation, will it possibly be filled by morally guiding essays or nationalistic thinking?<br />
<br />
- 在中国，世界范围内城市生活的异化和互相不认识的现象与传统价值观如意识形态、家庭、团圆等的丧失结合在一起，有利于为自己谋利的观念，如果这已经产生了对新方向的渴望，这个领域能否被道德指导性文章或民族主义思想所填补呢？--[[User:Wei Honglang|Wei Honglang]] ([[User talk:Wei Honglang|talk]]) 11:35, 27 December 2020 (UTC)<br />
<br />
《红楼梦》与其他世界文学作品的相似性——推荐《红楼梦》列入世界记忆遗产名录<br />
<br />
'''Commonness between the Red Chamber Dreams and other World Literature Novels – Proposing the Red Chamber Dreams to the World Documentary Heritage List'''（修改）<br />
<br />
吴漠汀，湖南师范大学 Martin Woesler, Hunan Normal University<br />
<br />
Source: Lecture at Harvard University, Cambridge, MA USA, 14.3.2000（文献无需翻译）<br />
<br />
==Wei Yafei 魏亚菲==<br />
'''Abstract'''<br />
<br />
In every culture, readers associate the literature they know with new literature they read. So literature is always cumulative, it grows out of existing literature and can refer back to it. When Western readers read the Red Chamber Dreams, they foremost associate novels and other pieces of literature of their own cultural tradition with the Dreams. This has also influenced the first full translation into German.<br />
<br />
Cao Xueqin and even more his protagonist Jia Baoyu both are early humanists, universalists and world citizens. ''The Red Chamber Dreams'' function worldwide. <br />
<br />
摘要<br />
<br />
在每一种文化中，读者都会把他们读到的新文学与已知文学联系起来，所以文学总是积累的，它从现有的文学中生长出来，并以已有文学为参考。西方读者在阅读《红楼梦》时，首先会把《红楼梦》与自身文化传统中的小说和其他文学作品联系起来，这也影响了首次德语全译本。<br />
<br />
曹雪芹，尤其是他的主人公贾宝玉，都是早期的人文主义者，普世主义者和世界公民。《红楼梦》具有普世价值。（修改）<br />
<br />
在每一种文化中，读者都会把他们读到的新文学与已知文学联系起来，所以文学总是积累的，它从现有的文学中衍生出来，并以已有文学为参考。西方读者在阅读《红楼梦》时，首先会把《红楼梦》与自身文化传统中的小说和其他文学作品联系起来，这也影响了首次德语全译本。<br />
<br />
曹雪芹，甚至于他的主人公贾宝玉，都是早期的人文主义者，普世主义者和世界公民。《红楼梦》具有普世价值。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 10:09, 25 December 2020 (UTC)<br />
<br />
==Wen Sixing 文偲荇==<br />
''The Dream'' is a complex showroom of diverse aspects of Chinese cultures and is the embodiment and essence of Chinese cultures, but it has also a global impact, therefore it should be honoured as “World Documentary Heritage”.<br />
<br />
红楼梦》综合展示了中国的多元文化，是中国文化的集中体现和精华，同时在全球范围内产生影响，理应列入世界记忆遗产名录。（修改）<br />
<br />
多元一体<br />
<br />
'''Key words'''<br />
<br />
Western culture, reception tradition, German translation, Embodiment of Chinese cultures, global compatibility, World Documentary Heritage<br />
<br />
“红楼梦”是一个多元的中国文化综合体，是中国文化的体现和精髓，但它也具有全球影响力，因此应该被授予“世界文献遗产”的荣誉。（修改<nowiki>Insert non-formatted text here</nowiki>）<br />
<br />
多元一体<br />
<br />
'''Key words'''<br />
<br />
Western culture, reception tradition, German translation, Embodiment of Chinese cultures, global compatibility, World Documentary Heritage<br />
--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 10:29, 25 December 2020 (UTC)<br />
<br />
《红楼梦》是一个中国文化综合体，展示着中国文化的精髓的同时也极具全球影响力，理应被列入世界记忆遗产名录。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 13:00, 26 December 2020 (UTC)<br />
<br />
==Wen Xiaoyi 文晓艺==<br />
'''1. Chinese Ethics'''<br />
<br />
To help the poor and disadvantaged belongs to the traditional core values of Chinese culture.<br />
<br />
When we sit in the Beijing Subway today, the loudspeaker announcement reminds us, that it is Chinese traditional ethics to give seats to the disadvantaged (老弱病残孕让座是中国传统道德). We know of Cao Xueqin, that he supported the poor and disadvantaged, and that he made kites for children.<br />
<br />
However, when we look closer at these “Chinese Ethics”, we discover, that they are claimed also in Indian Buddhism “karuna” and in the Christian tradition of “caritas” and in almost every civilization. Therefore, we might call these values “human ethics”.<br />
<br />
==Wu Kai 吴恺==<br />
'''2. Compatibility<br />
'''<br />
Why do the ''Red Chamber Dreams'' function worldwide and have achieved world literature status even in their translations?<br />
<br />
First of all, the ''Red Chamber Dreams'' are, like novels worldwide, a piece of entertainment literature. In comparison to the drama, in which every element is compulsory and plays its part in the overall structure, in the novel the line of action itself is simpler and not so important, most of the scenes or episodes are loosely put together and fit in the broader theme of the novel.<br />
<br />
'''2. 兼容性<br />
'''<br />
为什么《红楼梦》在世界范围内广泛流传，甚至在翻译领域中也取得了世界文学的地位？<br />
<br />
首先，《红楼梦》和世界小说一样，是一部娱乐文学。与戏剧中的每一个元素都是强制性的，在整体结构中起作用的戏剧相比，小说的行动路线本身更简单，也不那么重要，大部分场景或情节都松散地组合在一起，这和小说更广泛的主题相吻合。--[[User:Wu Kai|Wu Kai]] ([[User talk:Wu Kai|talk]]) 14:29, 27 December 2020 (UTC)<br />
<br />
==Wu Qi 吴琪==<br />
However, the lose arrangement of episodes of the ''Dreams'' comes from the tradition of almost unconnected episodes like in the ''Shuihuzhuan'' and is a step towards the greater coherence of the episodes, the aligning into a story line and the greater concentration on fewer protagonists. Therefore, the ''Dreams'' show clearly a step towards the Western tradition of novels, maybe because of growing Western influence in Qing dynasty.<br />
<br />
'''3. Impact of translator’s native culture on the translation process'''<br />
<br />
There are intercultural parallels between the ''Red Chamber Dreams'' and Western works of literature.<br />
<br />
然而，《红楼梦》章回结构不连续来自于《水浒传》中几乎没有联系的章回的传统，这是朝着章回更连贯、与故事线一致以及更集中于较少主角的方向迈出的一步。因此，《红楼梦》明显向西方小说传统迈进了一步，可能是因为西方对清代的影响越来越大。<br />
<br />
'''3.译者的本土文化对翻译过程的影响'''<br />
<br />
《红楼梦》和西方文学作品之间有跨文化的相似之处。<br />
--[[User:Wu Qi|Wu Qi]] ([[User talk:Wu Qi|talk]]) 11:54, 27 December 2020 (UTC)<br />
<br />
==Wu Qiong 吴琼==<br />
These parallels are fundamental for the translation and were explicitly and implicitly fundamental for the German translator Martin Woesler during his translation and editorial work on the first full German translation. In the following, I will mention some of the Western novels and pieces of literature, which the Western reader of the ''Dreams'' will immediately think of.<br />
<br />
'''4. The novel as embodiment of “Zeitgeist”'''<br />
<br />
According to Georg Lukács’ ''Theory of the Novel'', while the Epos (like Homer’s ''Ilias'', which like the ''Dream'' reasons the stories in the divine realm) displayed a holistic world experience, a complete, self-contained culture, the novel displays, that the modern world has become infinitely large and has lost its homely quality.<br />
==Wu Xiang 邬香==<br />
The novel as a genre is no longer documenting just one culture, but represents, with the words of Walter Benjamin, the Organon of History. So the understanding of the novel changed with Lukacs to historical-philosophically. A novel is understood as typical for its historical era, the novel embodies the spirit of the epoch (Zeitgeist). <br />
<br />
小说作为一种文学题材不再仅仅记录一种文化，而是用沃尔特·本杰明的话来代表历史的有机物。因此，卢卡奇对这部小说的理解从历史转向哲学。一部小说被理解为其历史时代的典型小说，这部小说会体现时代精神（时代精神）。<br />
<br />
The ''Red Chamber Dreams'' are written in front of the background of the Manchu minority having taken over the power in formerly Han-shaped Ming-China (which was a multi-ethnic and crosscultural society) and families suffering the changing favor of changing emperors, with the Cao family being fostered by Kangxi and being persecuted by Yongzheng.<br />
<br />
《红楼梦》是在满族统治原汉族掌管的明朝（当时是一个多民族、跨文化的社会）和贵族家庭遭受皇位更迭影响的背景下写成的，曹氏家族受到康熙的扶植和雍正的迫害。--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 15:04, 27 December 2020 (UTC)<br />
<br />
==Wu Yilu 吴一露==<br />
While the author in his time could not criticize the system and power of emperors, in the novel he came to terms with this life by seeking the guilt for the persecution in the growing decadence of the family (engaging in Daoism, leisure, poetry-writing, arts and music instead of learning for being able to earn a living) and in himself not fulfilling the expectations as the family heir. This description of decadence of a declining family reminds us of the novels of Tschechov (and e.g. in the ''Buddenbrooks'' by Mann, including the turn to arts and music).<br />
<br />
虽然作者在他的时代无法批判皇帝的制度和权力，但在小说中，他通过家族的日益衰败（修行道教、休闲、写诗、艺术和音乐，而不是为了能够谋生而学习）和自己没有实现作为家族继承人的期望中寻找受迫害的罪责，来接受这种生活。这种对没落家庭颓废的描述，让我们想起了契诃夫的小说（如曼恩的《布登布鲁克》，包括对艺术和音乐的转向）。--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 12:35, 27 December 2020 (UTC)<br />
<br />
虽然作者在他的时代无法批判帝制和皇权，但在小说中，他为家族的日益衰败（参加道教、娱乐、诗歌、艺术和音乐活动，而不是为了谋生而学习）和自己作为家族继承人没有实现家族期望感到自责，通过这样做，他也对这种生活做妥协。这种对没落家族颓废状况的描写，让我们想起了契诃夫的小说（如曼恩的《布登布鲁克》，包括对艺术和音乐的转向）--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 15:08, 27 December 2020 (UTC)<br />
<br />
==Wu Zijia 吴子佳==<br />
Moreover, with the detailed description of life on all social levels in early Qing Dynasty, the Dream appears as a documentary historical novel very much like Günter Grass’ The Tin Drum 1959.<br />
<br />
'''5. Coming-of-age and Alienation'''<br />
<br />
Abandoning the paradise-like garden in the Red Chamber Dreams is a symbol for leaving the protected childhood and arriving in the complex world of adults. With George Lukács theory of the novel, the protagonist starts to problematize the sense of his life, in the novel, the protagonist’s self permanently struggles with his environment.<br />
==Xiao Shuangling 肖双玲==<br />
However, Cao Xueqin’s message is not simply the one of “Paradise Lost”, instead he himself made the best out of his life. Although being less wealthy than when his family still enjoyed the favour of the emperor, there was a payroll system and a social net intact in Early Qing China, where he received enough income to be independent from his rich relatives, to be selective on accepting jobs, to live a relaxed life in a small house in the nature, spending time with his family and friends, follow his own interests, like reading, writing and drinking wine, making kites for the children and thinking of the disadvantaged.<br />
<br />
然而，曹雪芹的信息不仅是“失乐园”的信息，而是他本人的一生。 尽管不如他的家人仍然享有皇帝的宠爱时富裕，但清初中国有一个工资体系和一个完整的社会网络，在那里他获得了足够的收入以独立于自己的富裕亲戚，可以有选择性地接受工作 在大自然的小房子里过着轻松的生活，与家人和朋友共度时光，遵循自己的兴趣，例如读书，写作和喝酒，为孩子们放风筝和思考处境不利的人。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:38, 26 December 2020 (UTC)Xiao Shuangling<br />
<br />
然而，曹雪芹所传达的信息并不是简单的“失乐园”，相反，他把自己的生活过得很好。 虽然比起他的家族享受皇帝的宠爱，他过得没有那么富裕，但清初中国有一套薪俸制度和一张完整的社会网，他获得了足够的收入，可以独立于富贵亲戚，可以有选择性地接受工作，可以在大自然的小房子里过着悠闲的生活，可以与家人和朋友共度时光，可以追随自己的兴趣，例如读书，写作和饮酒，可以为孩子们做风筝，可以为弱势群体着想。--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 11:27, 27 December 2020 (UTC)<br />
<br />
==Xiao Ting 肖婷==<br />
Cao Xueqin was fully aware of his time and China’s cultural achievements, he was familiar with the different levels of society, he was a detailed observer and skilful narrator. He may have conceptualized the ending of the novel as a discussion about the different personalities of the characters in the novel and therefore displaying his reflection about life and his psychological understanding of the diversity of human nature. He was able to grasp the “spirit of time” (Zeitgeist) and with his autobiographical experience create an eternal coming-of-age novel not just for his family, for the Qing-Chinese, for Chinese people, but for mankind.<br />
<br />
曹雪芹对自己所处的时代和中国的文化成就有充分的认识，他熟悉社会的方方面面，他观察细致，叙事娴熟。他能把小说的结尾构思为对小说中人物不同性格的探讨，从而体现出他对人生的思考和对人性多样性的理解。他能够把握 "时间精神"(Zeitgeist)，并以他的亲身经历为材料创造了一部成熟的绝世之作，这不仅是为他的家庭、为清人、为中国人，更是为全人类。--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 11:29, 26 December 2020 (UTC)Xiao Ting<br />
<br />
曹雪芹充分了解自己所处的时代和中国的文化成就，熟悉社会的不同层次，是一个细致的观察者和娴熟的叙述者。他可能将小说的结局概念化为对小说中人物不同性格的讨论，从而表现出他对生活的反思和对人性多样性的心理理解。他能够把握“时代精神”(时代精神)，并以他的自传体经历，为他的家庭，为清朝人，为中国人，为人类创造了一部永恒的成长小说。--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 12:01, 26 December 2020 (UTC)<br />
<br />
曹雪芹对自己所处的时代和中国的文化成就了如指掌，他熟悉社会的不同层面，他是一个细致的观察者和娴熟的叙述者。因此，他在小说中对人的不同个性的理解和对小说中人物性格的多样性进行了概念化的探讨。他能够把握“时代精神”，用他的自传体经历，不仅为他的家庭，为清朝的中国人，为中国人民，而且为人类，创作了一部永恒的成人小说。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:43, 26 December 2020 (UTC)Xiao Shuangling<br />
<br />
==Xiao Xi 肖茜==<br />
This tradition of Coming-of-age novels is also a European one, like enlightenment philosopher Voltaire’s novel ''Candide or Optimism''《老实人》shows at the very same time (1759) in Europe. Also Voltaire’s Candide has to leave the luxurious paradise of his childhood and strives for true love, but his main learning is more pessimistic, since Voltaire wrote the novel in opposition to Leibniz, who optimistically looked to China as “the best of all worlds”. Recent research findings show that China had a much larger influence on European enlightenment philosophers and we can be sure, that also Cao Xueqin was aware of some European literary traditions.<br />
==Xiao Yining 肖伊宁==<br />
Also the German readership is familiar with the chronological following of the life of the protagonist and his development, the fate of a family over generations, the German readership knows this type of novel as the “Education novel” or “Coming-of-age-novel”. In Germany, the genre of the coming-of-age novel has a long tradition and it is shaped more by single characters, who appear as teachers (Goethe: ''Wilhelm Meister’s Apprenticeship''威廉·麦斯特的学徒岁月 1795-96, Novalis 诺瓦利斯: ''Heinrich von Ofterdingen''《海因利·封·歐福特丁根》1802).<br />
<br />
德国读者对主人公的生平及其发展、家族世代的命运都很熟悉，德国读者把这种类型的小说称为“教育小说”或“成长小说”。在德国,关于成长小说的体裁有着悠久的传统,它的形状更由单个字符,它更多的是被塑造为教师的单个人物(歌德：'Wilhelm Meister’s Apprenticeship''威廉·麦斯特的学徒岁月 1795-96, Novalis 诺瓦利斯: ''Heinrich von Ofterdingen''《海因利·封·歐福特丁根》1802)。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 14:59, 27 December 2020 (UTC)Xiao Yining<br />
<br />
==Xie Fan 解帆==<br />
Wilhelm Meister, parallely to Jia Baoyu, is struggling with the traditional education, in ''Wilhelm Meister'' this is represented with the classics revived in Shakespeare’s dramas. Tradition can give orientation, but the personality of the protagonist needs to develop through emancipation is a wisdom, we can learn from all mentioned novels including the ''Dreams''. <br />
<br />
'''6. Pornography and True Love, female rivals'''<br />
<br />
Sexuality is a basic human need and has developed into different shapes in all cultures. The German audience is familiar with erotic topics from the Middle Ages, in which sexuality was stylized. In the “Schwänke” of the 15th century (Wittenwielers Ring), erotic scenes are described sexually explicit.<br />
<br />
与贾宝玉一样，威廉·迈斯特也在与传统教育作斗争，这通过莎士比亚的经典戏剧得以体现。传统可以作为方向标，但主人公的个性需要通过解放才能发展，这是一种智慧，我们可以以上提过包括《梦》的所有小说中学习。<br />
“6.色情与真爱，女性对手"<br />
性是人类的一种基本需求，在不同文化中展现出不同的形态。德国观众熟悉中世纪的情色话题，在这些话题中，性是有固定程式的。在15世纪的“Schwanke”(Wittenwielers Ring)中，情色场景被描述为露骨的性。--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 15:37, 25 December 2020 (UTC)<br />
<br />
与贾宝玉一样，威廉·迈斯特也在与传统教育作斗争，在《威廉·迈斯特》中，莎士比亚戏剧中复兴的经典作品代表了这一点。传统可以给予导向，但主人公的个性需要通过解放来发展是一种智慧，我们可以从包括《梦》在内的所有小说中学习。<br />
“6。色情与真爱，女性对手"<br />
性是人类的一种基本需求，在各种文化中形成了不同的形态。德国观众熟悉中世纪的情色话题，在这些话题中，性是程式化的。在15世纪的“Schwanke”(Wittenwielers Ring)中，情色场景被描述为露骨的性。--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 01:37, 26 December 2020 (UTC)<br />
<br />
==Xie Ziyi 谢子熠==<br />
In the barock literature of the 17th century even the physical act is described extensively. <br />
<br />
According to „cumulativity“, every human being is a product of history and literature is based on previous literature, therefore the author of this pager thinks that this background has to be taken into account while translating.<br />
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The best study on ''qing'' passion in the Dreams is the one by Anthony Yu, who understood it as ''desire'' and as the central motif of the ''Dreams''. „The centrality of qing in shaping virtually every aspect of The Story of the Stone’s structure and meaning cannot be denied [...].“ (Anthony Yu 2001, 54).<br />
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==Xu Jia 徐佳==<br />
In the framework story of the Dreams, the narrator consciously takes a stand against low-action and stereotypical pornographic literature as well as against the widespread romance novels (with the classic roles of the beautiful, talented woman and the poor scholar who finally achieves a respected position and prosperity by passing a civil service exam).<br />
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In chapter 1 he says: ”of the true feelings of young people [...] nobody has reported about so far.”<br />
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Erotic scenes are described in a decent and associative way (“Game of clouds and rain”), while displaying another quality in its openness e.g. towards bisexuality.<br />
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在《梦》的框架故事中，叙述者有意识地站在了反对低级动作和刻板色情文学的立场上，也站在了反对普遍存在的言情小说的立场上（以美丽的才女和通过公务员考试最终获得地位和财富的穷书生为经典角色）。<br />
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在第一章中，他说："年轻人的真情实感......至今无人报道"。<br />
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"情色场面以体面和联想的方式描述（"云和雨的游戏"），同时表现出另一种开放性，例如对双性恋的开放。--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 12:35, 27 December 2020 (UTC)Xu Jia<br />
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在《梦》的框架故事中，叙述者有意识地反对低俗的动作和陈规定型的色情文学，反对流传甚广的浪漫小说（以美丽的才女和通过公务员制度最终获得受人尊敬的地位的穷困书生为经典角色）。<br />
<br />
在第一章中，他说：“关于年轻人的真实感受，[……]到目前为止还没有人报道过。”<br />
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情色场景被描述成一个体面和联想的方式（“云和雨的游戏”），同时显示了另一个开放性的性质，例如对双性恋。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 15:03, 27 December 2020 (UTC)Xiao Yining<br />
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==Xu Jing 许晶==<br />
The ''Dreams'' narrate the story of unfortunate lovers. Unfortunate lovers also in the West have a literary tradition, they constitute an archetype, such as Hero and Leander, Pyramus and Thisbe, Tristan and Isolde, Flore and Blanscheflur as well as Troilus and Cressida, the latter being considered the model for Arthur Brookes, who wrote Romeo and Juliet in 1562 and thus directly influenced Shakespeare.<br />
<br />
While Marián Galik saw as the central topic of both, the ''Dream'' and ''Faust'', the eternal feminine, which draws us on high, Gu Cheng called it the “eternal virgine”. <br />
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==Xu Jing 许静==<br />
In Goethe’s coming-of-age novel ''Wilhelm Meisters Wanderjahre'', we find a similar motif of female rivals, in the Keller 凯勒 ''The Green Henry'' 《绿衣亨利》1855, the hero turns away from an emphatically sexually designed figure and turns to the 'real' woman. In Jane Austen’s ''Pride and Prejudice'' 1813 Elizabeth and Lin Daiyu are similar, e.g. they both strive for real love (Zhuang 2011).<br />
==Xu Mengdie 徐梦蝶==<br />
'''7. Feudal society and slavery'''<br />
<br />
A widespread interpretation is that Jia Baoyu’s equal treatment of family members and slaves would be a manifesto to free the slaves. I also do not share this interpretation, since Aristotle, when he demanded democracy, would exclude slaves from the right to vote. So we cannot use modern concepts to judge on the past. In my understanding, Jia Baoyu was not fighting inequality, but looked at the people as humans and individuals.<br />
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封建社会和奴隶<br />
一种普遍的解释是，贾宝玉对家庭成员和奴隶一视同仁，这将成为奴隶解放的宣言。我并不同意这个解释，因为亚里士多德的民主就排除了奴隶的投票权。所以，我们并不能用现代观念去评判过去。在我看来，贾宝玉并不是和不平等作斗争，而是把人视作群体和个人。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 09:55, 25 December 2020 (UTC)Xu Mengdie<br />
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一种普遍的解释是，贾宝玉对家庭成员和奴隶的平等对待是解放奴隶的宣言。我也不同意这种解释，因为亚里士多德，当他要求民主的时候，会排除奴隶的投票权。所以我们不能用现代的概念来判断过去。在我的理解中，贾宝玉并不是在与不平等作斗争，而是把人看成是群体和个人。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 10:31, 25 December 2020 (UTC)<br />
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许多人认为，贾宝玉对家庭成员和仆人的平等对待是解放奴隶的宣言。我也不同意这种看法。因为当亚里士多德要求民主时，奴隶并没有投票权。所以我们不能用现代的概念来判断过去发生的事。在我的理解中，贾宝玉并不是在与不平等作斗争，而是把人分为是群体和个人。--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 11:03, 27 December 2020 (UTC)<br />
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人们普遍认为贾宝玉对待家庭成员和奴隶的平等对待是解放奴隶的宣言。我不同意这种解释，因为亚里士多德吁民主时，会将奴隶从投票权中剔除。所以我们不能用现代观点评判古人。我认为，贾宝玉并不是在为不平等而做斗争，而是将人区分为人或是个体。--[[User:Wu Qi|Wu Qi]] ([[User talk:Wu Qi|talk]]) 12:02, 27 December 2020 (UTC)<br />
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==Xu Pengfei 许鹏飞==<br />
Also the understanding of the servants as slaves does not match the description in the Dream, since some servants had servants themselves, the family took care after they left the Jia family to find a match for them and Jia Zheng refers to his daughter Yingchun as „yatou 丫头“, so it is inappropriate to translate this expression with slave. Therefore, the translator preferred “servant” over “slave” in the translation.<br />
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另外，把仆人理解为奴隶也与《红楼梦》中所描述的不符，因为有些仆人自己也有仆人，他们离开贾家后，家人会照顾他们，为他们婚配，并且贾正把女儿迎春称为“丫头”，所以用奴隶来翻译这个词是不合适的。因此，译者在翻译中更倾向于“仆人”而不是“奴隶”。--[[User:Xu Pengfei|Xu Pengfei]] ([[User talk:Xu Pengfei|talk]]) 09:14, 25 December 2020 (UTC)Xu Pengfei<br />
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而且把仆人理解为奴隶与《红楼梦》中的描写不符，因为有些仆人自己还有仆人，贾府会在她们离府的时候为她们寻一门亲事，作为贾府对她们的照料；贾政也把自己的女儿迎春喊作 “丫头”， 所以把这些翻译成奴隶是不合适的。因此英文翻译中采用“servant”会比“slave”更为合适。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 10:08, 25 December 2020 (UTC)Xu Mengdie<br />
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==Yang Chenting 杨晨婷==<br />
Mo Yan in his speech at the Frankfurt Bookfair in 2009, when China was the guest of honor, draws the (similarly) parallel between the ''Dream'' and Goethe’s ''Sorrows of the Young Werther'', that both expressed the wish to abandon feudal society. My own impression is that both do not express this wish, but that this is a later concept and interpretation and we should not apply this to judge the past.<br />
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2009年，莫言代表中国作为主宾国参加法兰克福书展时，他在演讲中把《梦》和歌德的《少年维特之哀》画上了约等号，表达了抛弃封建社会的愿望。我自己的印象是，两者都没有表达这个愿望，但这是后来的概念和解释，而我们不应该以此来判断过去。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 07:36, 25 December 2020 (UTC)Yang chenting<br />
<br />
2009年，莫言代表中国作为主宾国参加法兰克福书展时，在演讲中把《梦》和歌德的《少年维特之哀》画上了约等号，表达了抛弃封建社会的愿望。我自己的感觉是，两者都没有表达这个愿望，但这是后来的概念和解释，我们不应该以此来判断过去。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 08:43, 25 December 2020 (UTC)<br />
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==Yang Hairong 杨海容==<br />
'''8. Tragedy of all tragedies'''<br />
<br />
Aristotle explained in ''On the Tragedy'' (Poetics VI), that tragedies move people more than comedies because they “imitate [mimēsis] an action that is serious, complete, and of a certain magnitude” (Aristotle 1971, 51), This high esteem of the tragedy in Europe is partly ascribed to the loss of Aristotle’s work ''On the Comedy''.<br />
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8.所有悲剧的悲剧成分<br />
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亚里士多德在《悲剧论》（诗学VI）中解释说，悲剧使人们比喜剧更能吸引人，因为他们“模仿（mimēsis）一种严肃、完整和有程度的行动”（Aristotle 1971，51）。 欧洲的悲剧部分归因于亚里斯多德作品《喜剧》的丢失。--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 10:16, 27 December 2020 (UTC)<br />
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8.所有悲剧含有的悲剧成分<br />
<br />
亚里士多德在《悲剧论》（诗学VI）中解释道，悲剧之所以比戏剧更加动人，是因为它们“模仿（mimēsis）一种严肃、完整且具有一定规模的行动”（Aristotle 1971，51）。悲剧在欧洲拥有崇高地位部分归因于亚里士多德的作品《论喜剧》的失传。--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 12:42, 27 December 2020 (UTC)<br />
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==Yang Hui 阳慧==<br />
While Europe has the Hamlet as its tragedy of all tragedies, the lack of tragic literature in Chinese literary tradition has long been lamented. Wang Guowei sees the Dream as "tragedy of all tragedies". To Wang Guowei the suffering of Faust and Jia Baoyu is central in the novels. However, many scholars contest that Faustianism is central for Chinese culture. <br />
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In 18th century Europe, we saw a new development in the genre of the drama, to establish a “bourgeois tragedy”.<br />
<br />
<br />
<br />
尽管欧洲将“哈姆雷特”作为悲剧的悲剧，但长期以来中国传统文学中缺乏悲剧文学的现象一直令人遗憾。王国伟把“梦”看作“一切悲剧的悲剧”。对王国伟来说，浮士德和贾宝玉的苦难是小说的核心。然而，许多学者认为，浮士德主义是中国文化的核心。<br />
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在 18 世纪的欧洲，我们看到了戏剧体裁的新发展，确立了“资产阶级悲剧”。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 13:40, 27 December 2020 (UTC)<br />
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==Yang Yi 杨逸==<br />
It developed as an emancipatory movement in the 18th century in London, Paris and Germany, and demonstrated that tragedy was not reserved to rulers, but was also imagineable for lower noblemen and ordinary citizens. The ''Dream'' at the same time as the bourgeois tragedy in Europe shows a tragic story of a mid-level noble family which loses its titles and privileges.<br />
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==Yang Yue 杨悦==<br />
<br />
'''9. “Non-Binary” Novels'''<br />
<br />
One of the things attracting Western readers is the adorable but mysterious protagonist Jia Baoyu. With his open bisexual orientation and his interest in his mates regardless of their social status, he appears “modern” or at least displaced in time. His struggle with traditional learning makes him appear sympathetic, his long states of rapture out of the world give him both the aura of a timeless character and of mystery.<br />
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9. “非二进制小说”<br />
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可爱而神秘的主角贾宝玉是吸引西方读者的其中一点。由于他开放的双性恋倾向以及对同伴的兴趣，无论他们的社会地位如何，他彰显“现代”气质或至少不属于那个时代。 他与传统学习的斗争使他显得富有同情心，他与世隔绝的漫长状态使他既具有永恒的品格又具有神秘感。--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:17, 27 December 2020 (UTC)<br />
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“非二元”小说<br />
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一个吸引西方读者的东西是可爱而神秘的主人公贾宝玉。由于他开放的双性恋倾向和他对伴侣的兴趣，不管他们的社会地位如何，他显得“现代”或至少在时间上流离失所。他与传统学习的斗争使他显得富有同情心，他从世界上长期的狂喜给了他永恒的性格和神秘的气息。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 13:43, 27 December 2020 (UTC)<br />
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==Yang Ziling 杨子泠==<br />
With the bisexual orientation of the Dreams’ protagonist, the novel appears non-binary.<br />
According to Karl-Heinz Pohl, binaries are just superficial, ultimately decisive is the ''Heart Sutra''. Today, the novel is listed among the genre of non-binary literature (see e.g. the bibliographical list on https://www.goodreads.com/list/tag/non-binary), in which contrasts are dissolved deconstructivistically. <br />
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==Yao Cheng 姚诚==<br />
'''10. Foreign Cultures in the Red Chamber Dreams'''<br />
<br />
Foreign Cultures frequently appear in the Dreams in all kinds of varieties, like exoticism with the many objects in the household and presented to the household as novelties, especially the blond girl of the same age as Baoyu referred to in person (combining different origins and cultures, including European, Japanese, Chinese) or several times on paintings, one time shown with wings as an angel.<br />
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10.红楼梦中的异邦文化<br />
红楼梦中经常出现各种各样的异邦文化元素，例如许多贾府物品带有异国情调，并以新奇用品的形式呈现给贾府，尤其是提到的与宝玉同龄的金发女孩（结合了不同的来历和文化，包括欧洲，日本，中国），金发女孩也多次在绘画中出现，其中一次是为有翅膀的天使的形象。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 14:47, 27 December 2020 (UTC)<br />
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==Yao Jia 姚佳==<br />
The playful combination of different traditions we can see also when a religious dress is described, which carries characteristics of different religions. Similarly, the Daoist monk and the Confucian priest appear together. Cao Xueqin wanted to show the richness and diversity, also with the many topics and societal levels of the novel. Even a variety of Christian motifs can be found, like when Jia Baoyu is not recognized by his father in chapter 120 and when he disappears, all parallel to Jesus Christ.<br />
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==Yi Huan 易欢==<br />
The variety of cultures is paralleled with the variety of elements of different dynasties, which makes it timeless and therefore even more a masterpiece of Chinese art and a masterpiece of human art. Therefore I would like to nominate the Red Chamber Dreams as “World Documentary Heritage”. <br />
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'''References'''（参考文献不用翻译）<br />
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Anthony, C. Yu. (2001). ''Rereading the Stone: Desire and the Making of Fiction in Dream of the Red Chamber''. Princeton University Press.<br />
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Aristotle. (1971). ''Poetics''. Trans. S. H. Butcher. Ed. Hazard Adams. Critical Theory since Plato. ew York: Harcourt Brace Jovanovich, 48-66.<br />
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Woesler, Martin, ed., Cao Xueqin, Gao E et al. (2016). ''Der Traum der Roten Kammer oder Die Geschichte vom Stein'' [''Red Chamber Dreams or The Story of the Stone''], Peking: Foreign Languages Press, ISBN 9787119094120, 4813 pages, 6 vols., hardcover, transl. by Rainer Schwarz and Martin Woesler; Chinese-German bilingual edition<br />
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Woesler, Martin. (2011). “Being Explicit About the Implicit – John Minford’s Translation of the last Forty Chapters of The Story of the Stone with a Field Study on two Sexually Arousing Scenes”. ''Hong lou meng xue kan'' 6: 274-289<br />
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Woesler, Martin. (2010). “ ’To Amuse the Beaux and Belles’ The Early Western Reception of the Hongloumeng”. ''Journal of Sino-Western Communications'' 2 (2010.12) 2:81-107<br />
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Zhuang, Xiuhua. (2011). Self, Ideal and Salvation: A Comparative Study of Jane Austen’s Elizabeth and Cao Xueqin’s Lin Daiyu. ''Journal of Language Teaching and Research'', Vol. 2, No. 2, pp. 420-423, March 2011. Fulltext: http://www.academypublication.com/issues/past/jltr/vol02/02/19.pdf.<br />
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==Yi Zichu 义子楚==<br />
'''Virtual Communication Between Machines with the Human as Their Object<br />
'''<br />
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A new stage of multimodal communication after oral, written, printed, electronic and machine-human communication<br />
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Martin Woesler, Hunan Normal University<br />
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'''Abstract'''<br />
<br />
Luhmann and Baecker described the development of communication from orality (media epoch 1.0) to script (2.0), through print (3.0) and finally to digital communication (4.0). In all these stages, technology played only an assisting role. <br />
<br />
==You Yuting 游雨婷==<br />
This paper argues, that there is a fundamentally new media epoch of “virtual communication” (communication 5.0), in which artificial intelligence (initialized by humans) has taken over and humans have become the object of analysis and manipulation (as customers, voters etc.). <br />
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Algorithms do not only listen to oral or read written human communication (between humans or between humans and bots), but they analyze multimodal communication (including likes, behaviour, surfing habits, mobility profile, values, dreams, aims, beliefs etc.), compare them with Big Data (e.g. cloud data) and base decisions of manipulation on a prediction of behavior according to a personality profile and correlations.<br />
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本文认为，“虚拟传播”(5.0传播版本)是一个全新的媒体时代，在这个时代，人工智能(由人类初始化)已经接管，人类成为分析和操纵的对象(如顾客、选民等)。<br />
<br />
算法不仅听人类口头或书面沟通(在人类之间或人类和机器人之间),但他们分析多通道通信(包括喜欢、行为、上网习惯,流动剖面,价值观,梦想,目标,信念等),比较他们与大数据(例如云数据)和基础操作的预测行为的决策根据个性特征和相关性。--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 12:34, 26 December 2020 (UTC)<br />
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本文认为，“虚拟传播”(5.0传播版本)是一个全新的媒体时代，在这个时代，人工智能(由人类初始化)已经接管世界，人类成为分析和操纵的对象(如顾客、选民等)。<br />
<br />
算法不仅听人类口头或书面沟通(在人类之间或人类和机器人之间),但他们分析多通道通信(包括喜欢、行为、上网习惯,流动剖面,价值观,梦想,目标,信念等),比较他们与大数据(例如云数据)和基础操作的预测行为的决策根据个性特征和相关性。--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 10:47, 27 December 2020 (UTC)<br />
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==Yu Ni 余妮==<br />
These algorithms target not only the explicit communications, but the emotions and thoughts of humans too and predict future behavior, therefore allowing simulations of reality. Mightier algorithms have also taken over decision-making roles in societies where they: replace human court decisions, fine tune just-in-time and on-demand production, censor chatrooms etc. Sets of algorithms help to manage smart cities and a whole society. <br />
<br />
这些算法不仅针对明确的交流，也针对人类的情绪和思想，并预测未来的行为，因此允许模拟现实。更强大的算法也在社会中占据了决策角色：取代人类法庭的判决，及时微调和按需制作，审查聊天室等。一套算法有助于管理智慧城市和整个社会。--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 10:34, 27 December 2020 (UTC)<br />
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==Yuan Shiqi 袁诗琦==<br />
Although the human is still part of the communication, especially as the analyzed object and the target of the manipulation, the human is often unaware of the virtual communication and a passive receiver of the machine’s decisions, while the main actors in the virtual communication are machines.<br />
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虽然人仍然是通信的一部分，特别是作为被分析的对象和操纵的目标，但是人往往没有意识到虚拟通信和机器决策的被动接受者，而虚拟通信的主要参与者是机器。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 08:55, 25 December 2020 (UTC)<br />
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尽管人类仍然是交流活动的一个组成部分，特别是作为被分析的对象和操纵的目标，但是人类往往没有意识到，自己是虚拟沟通和机器决策的被动接受者，而虚拟沟通的主导者是机器。--[[User:Yuan Yuchen|Yuan Yuchen]] ([[User talk:Yuan Yuchen|talk]]) 12:11, 25 December 2020 (UTC)<br />
<br />
虽然人仍然是构成通信的一部分，尤其是作为分析对象和操纵目标，但人往往没有意识到人们在虚拟通信中扮演机器决策的被动接受者，而机器才是主要参与者。--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 15:42, 25 December 2020 (UTC)<br />
<br />
==Yuan Tianyi 袁天翼==<br />
Research describes these forms of virtual communication, finds evidence in social management systems and credit systems (in Germany, we have the “Schufa”, in the USA there are big players in credit history, which leads to credit-orientation and gamification of human life) or customized (fake) news filter bubbles and in customized consumption offers (Amazon, Facebook, Google, Netflix) and analyzes benefits, including security enhancements through such virtual communication.<br />
<br />
研究对这些形式的虚拟沟通进行了描述，在社会管理系统、信用系统（定制的（虚假）新闻筛选泡沫）和定制的消费商（亚马逊、脸书、谷歌、网飞）里面找到了证据（德国有“Schufa”，美国则因为信用史有重大人物而使得社会信用至上并日趋游戏化），并对益处加以分析，这些益处包含通过这类虚拟沟通提升安全。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 09:20, 25 December 2020 (UTC)<br />
<br />
研究描述了这些虚拟通信的形式，在社会管理系统和信用系统中找到证据（在德国，我们有 "Schufa"，在美国有信用记录的大玩家，这导致了信用导向和人类生活的游戏化）或定制化（假）新闻过滤气泡，以及在定制化的消费优惠中（亚马逊，Facebook，谷歌，Netflix），并分析了好处，包括通过这种虚拟通信增强安全性。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:03, 25 December 2020 (UTC)<br />
<br />
==Yuan Yuchen 袁雨晨==<br />
But research also has the duty to warn of abuse or harmful developments and to raise ethical questions. Exoskeletal ethics, imposed by gamifications like credit systems, especially need to be valued against intrinsic ethics.<br />
<br />
'''Introduction'''<br />
<br />
In this paper dealing with machine to machine communication, I skip the machines assisting humans to make their life more convenient (ranging from “The milk is out, please add the usual amount of milk to the delivery list,” to “The old lady has not left her bed this morning, I’ll better call the doctor”).<br />
<br />
<br />
但研究也有责任对滥用或有害的发展发出警告，同时要对引起的伦理问题也要承担责任。特别是信用体系游戏化所造成的外骨骼伦理问题更需要得到重视，要反对内在的伦理问题。<br />
<br />
引言<br />
<br />
本论文在涉及机器与机器之间的交流时，我不考虑那些帮助人类让生活更便捷的机器（从“牛奶没了，请在送货单上加平常剂量的牛奶”到“老太太今早卧床不起，我最好叫医生吧”）。<br />
--[[User:Yuan Yuchen|Yuan Yuchen]] ([[User talk:Yuan Yuchen|talk]]) 12:10, 25 December 2020 (UTC)<br />
<br />
但研究也有责任对滥用或有害的发展提出警告，并提出伦理问题。特别是信用体系等游戏化所强加的外骨骼伦理，更需要对照内在伦理加以重视。<br />
<br />
引言<br />
<br />
在本文中涉及机器与机器之间的交流，我跳过了机器协助人类提高生活便利的内容（从 "牛奶没了，请把平时的牛奶量加到送货单上"，到 "老太太今天早上还没下床，我还是叫医生吧"。--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 11:40, 26 December 2020 (UTC)Xiao Ting<br />
<br />
==Zeng Fangyuan 曾芳缘==<br />
Instead, I deal with communication like: “Let’s create a user personality profile and compare it with Big Data to learn how I can best catch this user’s attention and make him/her vote for presidential candidate A or B.”; “Let’s check this users’ mouse movements and compare it with Big Data to get a correlation to estimate if (and if “yes” when) he will get Parkinson, to decide whether or not to deny him the loan or health insurance.”<br />
实际上，本人研究涉及的方面如下：比如，“让我们创建一名用户的个性化主界面，并将其与大数据进行比对，学习如何最好的吸引该用户的注意，让他/她投票给总统候选人甲或乙。”“让我们检查这名用户鼠标的运动轨迹，通过与大数据进行比对，建立关联，来估计他是否会得帕金森。如果他患有帕金森疾病，我们会决定是否需要对他的贷款或医疗保险的申请予以拒绝。”--[[User:Zeng Fangyuan|Zeng Fangyuan]] ([[User talk:Zeng Fangyuan|talk]]) 07:41, 26 December 2020 (UTC)<br />
<br />
==Zeng Liang 曾良==<br />
“Let’s check this users sexual orientation, religious beliefs, fears, secrets like adultery etc. to blackmail him to get ransom money for my programmer.”; or even “Let’s use this user’s location to aim the killer drone.”<br />
<br />
The current neoliberal system with Amazon, Facebook, WhatsApp, Instagram, Google, Netflix etc. provides incentives to collect as much user data as possible and to abuse user data for manipulation, which creates huge profits.<br />
<br />
“让我们检查该用户的性取向、宗教信仰、恐惧、诸如通奸之类的秘密去勒索他为我的程序员去获取赎金”。或者甚至“使用用户的位置瞄准杀手无人机。”<br />
<br />
当前具有亚马逊、脸谱网、瓦茨艾普、照片墙、谷歌、奈飞等的新自由主义系统激励人们尽可能多地收集用户信息，并滥用用户信息进行操纵，从而创造可观利益。--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 06:04, 25 December 2020 (UTC)<br />
<br />
"让我们查一查这个用户的性取向、宗教信仰、恐惧、通奸等秘密，以勒索他为我的程序员获取赎金。"；甚至"利用这个用户的位置来瞄准杀手无人机。"<br />
目前亚马逊、脸书、WhatsApp、Instagram、谷歌、奈飞等的新自由主义体系，为收集尽可能多的用户数据，并滥用用户数据，从而创造了巨大的利润。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 07:39, 25 December 2020 (UTC)Yang chenting<br />
<br />
“让我们检查该用户的性取向、宗教信仰、惧怕的事物、诸如通奸之类的秘密，从而勒索他让我的程序员获取赎金”。更有甚时，“让我们使用用户的位置让攻击机瞄准他。”<br />
<br />
当前亚马逊、脸书、联络电话、Instagram、谷歌、网飞等的新自由主义的系统软件，激励人们尽可能多地收集用户信息，并滥用用户信息进行操纵，从而创造可观利益。--[[User:Zeng Fangyuan|Zeng Fangyuan]] ([[User talk:Zeng Fangyuan|talk]]) 07:53, 26 December 2020 (UTC)<br />
<br />
==Zeng Xinyuan 曾心媛==<br />
Very much like the financial crisis, which was caused by the unregulated use of derivatives, this is a systemic development, which currently follows a path to enslave the human race under the control of algorithms for the benefit of tech companies. The enslavement has already begun, as we can see from the world wide addiction to social media, from the growing mass of conspiracy theorists and from the polarization of the USA over Trump or the polarization of Great Britain over the Brexit.<br />
<br />
这与因不受监管地使用衍生品导致的金融危机非常相似。这是一个系统性的发展，它目前走的是一条用算法控制奴役人们，为科技公司谋利的道路。从全世界对社交媒体的沉迷，从越来越多的阴谋论者，从美国对特朗普的两极分化或英国对英国脱欧的两极分化，我们都可以看出，奴役已经开始。--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 13:07, 27 December 2020 (UTC)<br />
<br />
==Zeng Yanhu 曾雁湖==<br />
'''1 History of Media Epochs'''<br />
<br />
Luhmann and Baecker described the development of communication from orality (media epoch 1.0) to script (2.0), through print (3.0) and finally to digital communication (4.0). In all these stages, technology played only an assisting role. <br />
<br />
This paper argues, that there is a fundamentally new stage of “virtual communication” (media epoch 5.0), in which artificial intelligence (initialized by humans) has taken over and humans have become the object of analysis and manipulation (as customers, voters etc.).<br />
<br />
卢曼和贝克尔描述了从口头（媒体时代1.0）到文字（2.0）的通讯发展，再到印刷（3.0）数字通讯（4.0）<br />
在所有这些阶段中，科技都只起到了协助作用。<br />
<br />
本文认为，从根本上来说，“虚拟沟通”处于新阶段（媒体时代5.0），其中人工智能（由人类初始化）已被接管，人类已成为分析和操纵的对象（如顾客，选民等）--[[User:Fancy|Fancy]] ([[User talk:Fancy|talk]]) 14:56, 26 December 2020 (UTC)<br />
<br />
==Zhang Hu 张虎==<br />
While Luhmann would still summarize this under digital communication, I see a full new quality here, and have therefore coined the term “communication 5.0” or “virtual communication” for it. In Luhmann’s view, the computer consists out of the “surface” of the machine (the visible interfaces like screen, keyboard, mouse) and the “depth” of the machine (the invisible, often incomprehensive inside).<br />
<br />
虽然卢曼仍然会在数字通信中总结这一点，但我在这里看到了一个全新的品质，因此创造了术语“通信5.0”或“虚拟通信”。在卢曼看来，计算机是由机器的“表面”(屏幕、键盘、鼠标等可见界面)和机器的“内里”(看不见的、内部不全面的部分)组成的。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 08:41, 25 December 2020 (UTC)<br />
<br />
==Zhang Hui 张慧==<br />
However, we are almost constantly producing data, with our chats and geotracked movements, with our addiction to social media, our carrying of cell phones and more and more smart devices at all times, and we are therefore an object of analysis by algorithms.<br />
<br />
The traditional setting of a communicative act blurs: The machine can directly communicate with the human (there the Turing test marks a threshold), and, after a certain complexity, it can hide its machine nature.<br />
<br />
但是，我们几乎一直在通过聊天和地理位置追踪运动，不断沉迷于社交媒体，携带手机以及越来越多的智能设备来生成数据，因此，我们一直是通过算法进行分析的对象。<br />
<br />
交流行为的传统设置变得模糊：机器可以直接与人类交流（图灵测试标记了阈值），并且在经过一定的复杂性之后，它可以隐藏机器的本质。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 11:49, 25 December 2020 (UTC)<br />
<br />
然而，我们几乎在不断地产生数据，我们的聊天和地理追踪的动作，我们对社交媒体的沉迷，我们随时携带手机和越来越多的智能设备，因而成为算法分析的对象。<br />
<br />
传统的交流行为的设定模糊了。机器可以直接与人类交流（图灵测试标志着一个门槛），在一定的复杂性之后，它可以隐藏自己的机器本质。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:03, 25 December 2020 (UTC)<br />
然而，我们几乎是在不断地产生数据，我们的聊天和追踪移动，我们对社交媒体的沉迷，我们无时无刻都带着手机和越来越多的智能设备，因此我们是算法分析的对象。<br />
传统的交流行为设定是模糊的:机器可以直接与人类交流(图灵测试在这里标记了一个阈值)，并且在一定的复杂性之后，它可以隐藏自己的机器本质。--[[User:Zhang Peiwen|Zhang Peiwen]] ([[User talk:Zhang Peiwen|talk]]) 10:49, 27 December 2020 (UTC)<br />
<br />
==Zhang Ling 张玲==<br />
The machine can also indirectly communicate with the human by simply analyzing humans’ verbal communication, non-verbal multimodal communication, behavior, personality etc. and interacting with the human with, or without, revealing its existence. A human, growing up in a filter bubble and believing in conspiracy theories is one such example: The human has been manipulated by social media and news which prefer lies over truth.<br />
<br />
机器还可以通过简单地分析人类的语言交流、非语言的多模态交流、行为、个性等，并与人类进行交互，从而间接地与人类进行交流，从而揭示人类的存在。一个在过滤器泡沫中成长并相信阴谋论的人就是这样一个例子：人们被社会媒体和新闻操纵，而这些媒体和新闻更喜欢谎言而不是真相。 --[[User:Zhang Ling|Zhang Ling]] ([[User talk:Zhang Ling|talk]]) 08:33, 27 December 2020 (UTC)<br />
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机器也可以通过简单地分析人类的语言交流、非语言多模态交流、行为、个性等与人类进行交流，或者间接地与人类进行互动，从而揭示人类的存在。一个在过滤气泡中长大、相信阴谋论的人就是这样一个例子:这个人一直被社会媒体和新闻操纵，而这些媒体和新闻更喜欢谎言而不是真相。--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 12:45, 27 December 2020 (UTC)<br />
<br />
==Zhang Peiwen 张佩闻==<br />
Without even noticing that there was an interaction taking place between the human and the machine, the human has lost his/her independence to the machine.<br />
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'''2 Types of communicative acts'''<br />
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1.Texts (oral and written comments/chat texts/blogs/emails)<br />
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2.Surf behavior (websites visited)<br />
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3.Consumer behavior (purchases)<br />
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4.Likes (see OCEAN, UEBA)<br />
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5.Duration/Attention (see UEBA)<br />
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6.habits/repetitiveness/occurrences (is an element of analysis in different AI apps/tools)<br />
甚至没有注意到人与机器之间发生的互动，人已经失去了他/她对机器的独立性。<br />
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"两种类型的交际行为"<br />
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1.<br />
文本(口头和书面评论/聊天文本/博客/电子邮件)<br />
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2.<br />
上网行为(浏览网站)<br />
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3.<br />
消费者行为(购买)<br />
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4.<br />
喜欢(参见OCEAN, UEBA)<br />
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5.<br />
持续时间/关注(见UEBA)<br />
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6.<br />
习惯/重复/出现(是不同AI应用/工具的分析元素)--[[User:Zhang Peiwen|Zhang Peiwen]] ([[User talk:Zhang Peiwen|talk]]) 10:46, 27 December 2020 (UTC)<br />
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==Zhang Qi 张琪==<br />
7.Unconscious, often unique data allowing identification (way of writing, mouse movements pattern, see Raj Kannan 2020)<br />
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8.social interaction incl. friendships, sexual relationships<br />
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9.mobility behavior/pattern (e.g. immediate environment – e.g. unconsciously recording the inside of houses while playing “Pokemon Go”), travel: Travel Behavior (Yu Cui et al. 2018)<br />
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7，无意识且通常唯一的数据可以识别（书写方式，鼠标移动方式，请参见Raj Kannan 2020）<br />
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8.社交互动，包括 友谊，性关系<br />
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9.出行行为/模式（例如周围环境-例如在玩``口袋妖怪Go''时不自觉地记录房屋内部），旅行：出行行为（于翠等人，2018年）--[[User:Zhangqi|Zhangqi]] ([[User talk:Zhangqi|talk]]) 13:24, 27 December 2020 (UTC)<br />
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==Zhang Weihong 张维虹==<br />
'''3 Types of analysis'''<br />
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1.General (User and Entity Behavior Analytics UEBA: AI-assisted cybersecurity tools like by Gartner, Inc.)<br />
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2.True identity (e.g.: mouse movements, face recognition, find real name) (Verschuere 2016)<br />
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3.Personality profile: Big Five Personality Inventory: Openness to Experience, Consciousness, Extroversion, Agreeableness, Neuroticism “OCEAN” (Golbeck 2011), by only analyzing the users' likes, Facebook can generate personality profiles (AI-Demand 2020)<br />
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4.Mobility profile/pattern<br />
<br />
==Zhang Xueyi 张雪仪==<br />
5.Health situation (health apps, ai supported disease research, see Daley 2020)<br />
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6.Job situation/job market (Talent Search People 2020 analyzes the job market, and classifies 4 different AI systems: 1. systems that think like humans, 2. systems that act like humans, 3. systems that think rationally, and 4.) systems that act rationally.)<br />
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5.健康状况（由疾病研究提供AI支持的健康应用程序，见 Daley 2020)<br />
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6.就业形势/就业市场（2020年《人才搜索人》分析了就业市场，并将人工智能系统分为四类：1.像人类一样思考的系统。2.像人类一样行动的系。3.理性思考的系统。4.理性行动的系统。）--[[User:Zhang Xueyi|Zhang Xueyi]] ([[User talk:Zhang Xueyi|talk]]) 11:33, 27 December 2020 (UTC)<br />
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5.健康状况（由疾病研究提供AI支持的健康应用程序，见 Daley 2020)<br />
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6.就业形势/就业市场（《人才搜索人 2020》分析了就业市场，并将人工智能系统分为四类：1.像人类一样思考的系统。2.像人类一样行动的系。3.理性思考的系统。4.理性行动的系统。）--[[User:Zhou Shuyao|Zhou Shuyao]] ([[User talk:Zhou Shuyao|talk]]) 11:58, 27 December 2020 (UTC)<br />
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==Zhang Yinliu 张银柳==<br />
7.Financial credit-worthiness: E.g. German Schufa company uses AI in addition to human expertise for evaluations, see Banken-Technologie 2020. Banken-Technologie 2020. Schufa’s attempt to gain access to customers’ bank account transfer information was discussed in the news.<br />
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8.Consumer Behavior: e.g. the "clickworker" company analyses and optimizes customers' searches in respect to a client company's goals/products with the help of AI (clickworker 2019)<br />
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9.Secrets (like adultery)<br />
<br />
==Zhang Yu 张瑜==<br />
'''4 Unique quality of media epoch 5.0'''[ I have coined the terms “media epoch 5.0” and “virtual communication” I have developed it from concepts like „Industry 4.0“ in Germany and the four media epochs Luhmann and Baecker developed (by Baecker called 1.0 … 4.0). There are several authors speculating about the media epoch 4.0, like Ray Kurzweil. The Age of Intelligent Machines. 1990.]<br />
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1.the human switches from active to passive<br />
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2.the human switches from subject to object<br />
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3.the human becomes addicted to social media, which enhances depression (Van Den Eijnden et al. 2016, Jasso-Medrano et al. 2018, Shensa et al. 2017)<br />
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4.the human switches from puppeteer, or entity with seemingly free will, to puppet<br />
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5.nature of the internet turns from freedom to surveillance<br />
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4.媒介5.0时代的独特品质 [我创造了 "媒介5.0时代"和 "虚拟通信 "这两个词，它们是从德国的“工业4.0”以及卢曼和贝克提出的媒介4.0时代（贝克称之为1.0...4.0）等概念发展而来的。一些作者揣测媒介4.0时代这个词的含义，比如1990年出版的雷-库兹韦尔的《灵魂机器时代》]<br />
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1.人从主动到被动的转换<br />
<br />
2.人从主体到客体的转换<br />
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3.人沉迷于社交媒体，提高了患抑郁症的风险<br />
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4.人从木偶操纵者或看似拥有自由意志的实体到木偶人的转换<br />
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5.互联网的性质从自由到监测的转换--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 01:25, 26 December 2020 (UTC)<br />
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==Zhang Yujie 张毓婕==<br />
6.direct communication turns into indirect communication (humans may not be aware of this communication/analysis)<br />
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7.explicit communication (voice, words) turns into implicit communication (preferences/thoughts/dreams/wishes/ values (first experiments with brain scanners in worker hats have started in Shanghai and Peking))<br />
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8.man-man communication turns to man-machine communication (phone bot) to machine-machine<br />
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9.4.0 was from centralization to decentralization, 5.0 is partial centralization and partial decentralization, but also concentration<br />
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6，直接交流变成间接交流（人们自己可能没有意识到这种交流/分析）。<br />
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7，明确的交流（声音，文字）变成隐性的交流（偏好/想法/梦想/愿望/价值观（上海和北京已开始在工人的帽子上使用脑扫描仪进行首次实验））。<br />
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8，人与人之间的通信变成了人与机器之间的通信（电话机器人）再到机器与机器之间的通信。<br />
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9.4.0是从集中到分散，5.0是部分集中和部分分散，也有集中。--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 10:52, 27 December 2020 (UTC)<br />
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==Zhang Yuxing 张宇星==<br />
So far, mass media has been considered one-way. The interaction and processing of data of millions of individual users seemed simply too much work. In the age of virtual communication, the media epoch 5.0, mass media is individualized and interactive and therefore even more influential.<br />
<br />
'''5 Types of manipulation (consciously or unconsciously, sometimes half-consciously)<br />
'''<br />
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1.Priming by unconscious advertisements: Influencing consumer decisions<br />
<br />
2.Filter bubbles => supports conspiracy theories, influences judgments<br />
<br />
到目前为止，大众媒体一直被认为是单一的。数百万个人用户数据的交互和处理似乎太费力。在虚拟传播时代，即媒体时代5.0，大众传媒是个性化和互动的，因此更具影响力。<br />
<br />
'''5 种操纵类型（有意识或无意识，有时是半意识的）'''<br />
<br />
1.无意识广告发布：影响消费者决策<br />
<br />
2.过滤泡沫=>支持阴谋论，影响判断--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 15:08, 26 December 2020 (UTC)<br />
<br />
==Zhao Xi 赵茜==<br />
3.Nature of social media: lies spread 6 times faster than truth. (Vosoughi et al. 2018).<br />
<br />
4.Change of political attitude: Case Cambridge Analytica: Helped minority to win election by manipulating young people of majority not to vote (Do so: Don’t vote campaign, Oddleifson 2020); Trump election and Brexit were won by manipulation<br />
<br />
5.Use of private information/dependencies to obtain advantages (blackmailing for money or for conducting crimes etc.)<br />
<br />
6.Identity theft<br />
<br />
<br />
3.社交媒体的本质：谎言的传播速度比真理快 6 倍。（Vosoughi等人，2018年）。<br />
<br />
4.改变政治态度：案例剑桥分析：通过操纵多数年轻人不投票帮助少数民族赢得选举 （这样做：不要投票竞选。奥德利夫森 2020年）；特朗普选举和英国脱欧通过操纵获胜<br />
<br />
5.利用私人信息/依赖关系获取好处（勒索钱财或犯罪等）<br />
<br />
6.身份盗窃--[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 05:18, 27 December 2020 (UTC)<br />
<br />
3.社交媒体的性质：谎言传播速度是真相的6倍。（Vosoughi等人，2018年）。<br />
4.政治态度的改变：剑桥分析案例：通过操纵大多数年轻人不投票帮助少数人赢得选举（Do Do Do:Do not vote campaign，Oddleifson 2020）；特朗普选举和脱欧是通过操纵赢得的<br />
5.利用私人信息/依赖性获取利益（勒索钱财或犯罪等）<br />
6.身份盗窃--[[User:Zhou Luoping|Zhou Luoping]] ([[User talk:Zhou Luoping|talk]]) 06:03, 27 December 2020 (UTC)<br />
<br />
==Zhao Xiaoyan 赵晓燕==<br />
'''6 Consequences'''<br />
<br />
1.Virtual Communication is mostly “hidden”, the human is mostly unaware of it, but may endure the consequences (policeman may detain suspect simply because the face recognition glass recognizes a pedestrian passing by and assesses him/her as “dangerous”; loan is declined; insurance company declines to accept new customer)<br />
<br />
6.后果<br />
<br />
1.虚拟通讯大多是 "隐蔽 "的，人多半不知道，但可能会承受后果（警察可能仅仅因为人脸识别玻璃识别出路过的行人，并评估其为 "危险 "而拘留嫌疑人；贷款被拒绝；保险公司拒绝接受新的客户）--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:02, 25 December 2020 (UTC)<br />
<br />
6.后果<br />
<br />
1.虚拟通信通常是“隐藏的”，人类大多数情况下是不知道的，但可能会承受后果（警察可能只是因为面部识别玻璃杯识别出行人经过并将他/她评估为“危险”而拘留嫌疑人；贷款被拒绝；保险公司拒绝接受新客户）。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 12:05, 25 December 2020 (UTC)<br />
<br />
'''6.后果<br />
'''<br />
<br />
1.大多情况下，虚拟通信是“隐藏的”，人类也没有意识到这一点，但可能会承担由此带来的后果（警察可能会因为面部识别玻璃检测到行人通过，并将其评估为“危险人物”而将嫌疑犯拘留‘贷款被拒绝；保险公司拒绝接受新客户）。--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 09:29, 26 December 2020 (UTC)<br />
<br />
==Zheng Huajun 郑华君==<br />
2.User becomes transparent (government can fight terrorism, any user can be blackmailed, jealous spouse can check on adultery) <br />
<br />
3.Less will to communicate and discuss (since positions are too far apart)<br />
<br />
4.Populists and populist views gain supporters<br />
<br />
5.Polarization of Society<br />
<br />
6.There is an incentive not to reveal how much one knows about the object, because the object then could question the legality, the system etc.<br />
<br />
7.Last resort, the thinking, is tackled: Machine interprets “real” attitudes, not lip-service words<br />
<br />
<br />
<br />
2.用户变得透明化（政府可以反恐，任何用户都可以被拉黑，嫉妒的配偶可以查奸情）<br />
<br />
3.交流讨论意愿较弱（因为立场相差太远）<br />
<br />
4.民粹主义者和民粹主义观点获得支持者<br />
<br />
5.社会的两极分化<br />
<br />
6.有动机不透露自己对对象了解多少，因为对象就可能质疑合法性、制度等。<br />
<br />
7.最后的手段—思维，已经被破解：机器解释的是 "真实 "的态度，而不是口头禅--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 07:03, 27 December 2020 (UTC)<br />
<br />
<br />
2.用户变得透明（政府可以反恐，任何用户都可以被勒索，嫉妒的配偶可以调查奸情）<br />
<br />
3.缺乏沟通和讨论的意愿（因为立场相差太远）<br />
<br />
4.民粹主义者和民粹主义观点获得支持者<br />
<br />
5.社会两极分化<br />
<br />
6.有动机不透露自己对客体了解多少，因为客体可能会质疑其合法性、制度等。<br />
<br />
7.最后一个办法是思考：机器解释的是“真实”的态度，而不是口头禅--[[User:Zhang Xueyi|Zhang Xueyi]] ([[User talk:Zhang Xueyi|talk]]) 11:42, 27 December 2020 (UTC)<br />
<br />
==Zhou Luoping 周罗平==<br />
8.The knowing ones (algorithms, hackers, controllers of algorithms) have power over the unknowing ones (victims)<br />
<br />
9.Exoskeleton ethics (like points/awards for measurable performances) reduce incentives to build inner ethics<br />
'''<br />
7 Simulation of the imminent future'''<br />
<br />
1.The imminent future behavior of a human can be predicted<br />
<br />
2.With many analyzed humans, the imminent future of reality can be predicted => simulation<br />
<br />
8.已经知道的人（算法、黑客、算法的控制者）比不知道的人（受害者）更有力量<br />
9.外骨骼伦理（如可衡量绩效的积分/奖励）减少了建立内在道德的动机<br />
'''<br />
7模8拟即将到来的未来<br />
1.人类即将发生的未来行为是可以预测的<br />
2.有了许多被分析的人类，现实的即将到来的未来可以被预测=>模拟--[[User:Zhou Luoping|Zhou Luoping]] ([[User talk:Zhou Luoping|talk]]) 06:00, 27 December 2020 (UTC)<br />
<br />
8.已知的人（算法、黑客、算法的控制者）比未知im min的人（受害者）更有力量<br />
9.外骨骼伦理（如可衡量绩效的积分/奖励）减少了建立内在道德的动机<br />
'''<br />
7模拟迫近的未来<br />
1.人类的迫近未来行为是可以预测的<br />
2.在分析了许多人类后，我们便可预测现实的迫近未来=>模拟--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:22, 27 December 2020 (UTC)<br />
<br />
8.已经知道的人（算法、黑客、算法的控制者）比不知道的人（受害者）更有力量<br />
9.外骨骼伦理（如可衡量绩效的积分/奖励）减少了建立内在道德的动机<br />
'''<br />
7模8拟即将到来的未来<br />
1.人类即将发生的未来行为是可以预测的<br />
2.通过大量分析人类，现实里马上到来的未来便可预测到=>模拟--[[User:Zhangqi|Zhangqi]] ([[User talk:Zhangqi|talk]]) 13:32, 27 December 2020 (UTC)<br />
<br />
==Zhou Shiqing 周诗卿==<br />
Is this an Orwellian dystopia or reality? Some cases of the above listed phenomena have been documented. However, we are still at the beginning of “little” AI development (optimizing existing processes) and on the brink of a much more powerful development, that of “big” AI (rethinking whole industries, being able to reproduce and enhance itself). (cf. Euchner 2019). <br />
<br />
==Zhou Shuyao 周书尧==<br />
'''8 Conclusion and Outlook'''<br />
<br />
Data has succeeded oil as the most valuable resource for today’s economy. Big Tech companies already use users’ data and make big profits with it while legislation is delayed and national boundaries (which do not exist for the Tech companies) are struggled over.<br />
Although input-legitimized liberal democracies and market economies, like that of the European Union, still protect privacy and data security, US- and China-based technology companies are already penetrating the European market.<br />
<br />
<br />
'''8 结论与展望''' <br />
<br />
数据已经取代石油成为当今经济中最有价值的资源。大型科技公司已经在使用用户的数据并从中牟取暴利，与此同时，立法被拖延，国界（不存在科技公司）正在为之苦苦挣扎。<br />
<br />
尽管像欧盟这样的以输入合法化的自由民主国家和市场经济，仍然保护着隐私和数据安全，但是中美两国的科技公司已经开始渗透欧洲市场。--[[User:Zhou Shuyao|Zhou Shuyao]] ([[User talk:Zhou Shuyao|talk]]) 11:59, 27 December 2020 (UTC)<br />
<br />
==Zhou Siqing 周思庆==<br />
We need to raise awareness and guide the youth to be careful with screen time and what they share online. We need to avoid addiction to social media.<br />
<br />
'''The algorithms do not just check which film to suggest viewing next, they have started to invade the innermost sanctum of personality, our thoughts, dreams, wishes, visions, hopes, fears and secrets.<br />
'''<br />
'''<br />
The listed consequences document a fundamental change of paradigms: <br />
'''<br />
我们需要提高意识，引导青少年注意屏幕时间和他们在网上分享的东西。我们需要避免沉迷于社交媒体。<br />
<br />
'''算法不只是检查建议接下来看哪部电影，它们已经开始侵入人格、我们的思想、梦想、愿望、愿景、希望、恐惧和秘密的最深处的圣殿。'''<br />
<br />
所列出的后果证明了范式的根本变化:--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 01:38, 26 December 2020 (UTC)<br />
<br />
我们需要提高意识，引导青少年留意屏幕时间和网上分享，需要避免沉迷于社交媒体。<br />
<br />
'''算法不只是检查建议接下来看哪部电影，它们已经开始侵入人格、我们的思想、梦想、愿望、愿景、希望、恐惧和秘密的最深处的圣殿。'''<br />
<br />
所列出的后果证明了范式的基本变化:--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 15:11, 26 December 2020 (UTC)<br />
<br />
==Zhou Yiwen 周艺文==<br />
'''The cause-based decision-making by humans with established institutions like politicians, judges etc. is being replaced with correlation-based decision-making by algorithms which often serve the profit interests of tech companies or the political interests of election-manipulators.<br />
'''<br />
<br />
AI took the wrong development path, when it changed from serving humans to trying to manipulate humans for economic or political profit. When AI is used to educate citizens – like helping German customers to keep a clean credit history and a good credit score – then it changes the behavior of citizens to an exoskeletal ethic.<br />
<br />
人类通过建立政治、法官等制度所形成的原因导向的决策方法正在被算法形成的关联导向的决策方法所取代，算法通常为科技公司的利润利益或选举操纵者的政治利益服务。<br />
<br />
人工智能走上了错误的发展道路，它从为人类服务变成了试图为了经济或政治利益而操纵人类。当人工智能被用于教育公民——比如帮助德国客户保持干净的信用历史和良好的信用评分——它就会改变公民的行为，使其成为一种外骨骼伦理。--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 08:42, 27 December 2020 (UTC)<br />
<br />
==Zhou Yuanqu 周园曲==<br />
However, animals with an exoskeleton reduce their inside muscles and develop a soft inside, making them totally incapable of living without the exoskeleton. An exoskeletal ethic, giving reward points, for example, for behavior which is deemed positive and subtracting points for behavior which is deemed negative, deprives the human of the natural learning and developing process, in a social environment, of his responsibility and inner ethical judgment. If you were to meet a human with exoskeletal ethics and one who has inner ethics, whom would you trust more? <br />
<br />
==Zhou Yujuan 周玉娟==<br />
If we want to avoid the consequences listed in point 6, the public needs to become aware of this and nations and supranational organizations need to define legislation to a) protect privacy and data security, and b) give the user the control over his/her data including the commercial use of it where they earn a share from the profit made with the usage of his/her data.<br />
<br />
==Zhu Meimei 祝美梅==<br />
'''9 Outlook'''<br />
<br />
We need to accept, that the development is irreversible. Every new technology has created fears. Important is, that we become aware of the developments and adjust where the development heads into the wrong direction. We need set the right framework and incentives that the new technology stays on track to serve humanity.<br />
<br />
==Zhu Suyao 朱素瑶==<br />
New developments open new possibilities. We need to make sure that not only a few tech companies and terrorists use this powerful new technology to achieve their goals, but that the mass of smart device users emancipate themselves from addiction to and manipulation by technology and gain back their dignity, privacy and free will.<br />
<br />
'''References<br />
'''<br />
（参考文献不用翻译）<br />
<br />
AI-Demand. (2020). www.ai-demand.com/insights/data/big-data/big-data-and-facebook-the-heavenly-pair-that-isnt-quite-in-heaven/<br />
<br />
Baecker, Dirk. (2007). ''Studien zur nächsten Gesellschaft''. Frankfurt 2007<br />
<br />
Banken-Technologie. (2020). 26. Handelsblatt Jahrestagung. Banken-Technologie. „New Normal” in der Finanzwirtschaft: digital – intelligent – automatisiert – hybrid. 2. und 3.12.2020, Digital [Conference Announcement] https://veranstaltungen.handelsblatt.com/bankentechnologie/ki-machine-learning-finanzanalyse/ <br />
<br />
Booth, T. "Cambridge Analytica controversy must spur researchers to update data ethics." ''Nature'' 555.7698 (2018): 559-560.<br />
<br />
Clickworker. (2019). www.clickworker.com/2019/04/30/ai-for-ecommerce/<br />
<br />
Cui, Yu, Qing He, and Alireza Khani. (2018). Travel behavior classification: an approach with social network and deep learning. ''Transportation research record'', 2672(47), 68-80. https://par.nsf.gov/servlets/purl/10109453 <br />
<br />
Daley, Sam. (2020). 32 Examples of AI in Healthcare that Will Make you Feel better about the Future (July 4, 2019, updated July 29, 2020). builtin.com/artificial-intelligence/artificial-intelligence-healthcare<br />
<br />
Euchner, Jim. (2019). Little ai, Big AI—Good AI, Bad AI. Terminology Management 62:3, 10-12. pdf: <br />
<br />
https://www.tandfonline.com/doi/pdf/10.1080/08956308.2019.1587280?needAccess=true<br />
<br />
Golbeck, Jennifer, Cristina Robles, and Karen Turner. (2011). "Predicting personality with social media." ''CHI'11 extended abstracts on human factors in computing systems''. 2011. 253-262.<br />
<br />
Jasso-Medrano, José Luis, and Fuensanta Lopez-Rosales. (2018). "Measuring the relationship between social media use and addictive behavior and depression and suicide ideation among university students." Computers in Human Behavior 87: 183-191.<br />
<br />
Luhmann, Niklas. (1997). ''Die Gesellschaft der Gesellschaft''. 1997<br />
<br />
Oddleifson, Evan. 2020, The Effects of Modern Data Analytics in Electoral Politics: Cambridge Analytica’s Suppression of Voter Agency and the Implications for Global Politics, ''Political Sciences Undergraduate Review'' 5 (2020) 7, 1-7.<br />
<br />
https://journals.library.ualberta.ca/psur/index.php/psur/article/view/130/90/130-Article%20Text-642-1-10-20200401.pdf<br />
<br />
Raj Kannan, J., Sabitha, R., Karthik, S., & Shanthini, J. (2020). Mouse Movement Pattern Based Analysis of Customer Behavior (CBA-MMP) Using Cloud Data Analytics. ''Wireless Personal Communications'', OnlineFirst, 1-17.<br />
<br />
Ruan, Lotus, et al. "One App, Two Systems: How WeChat uses one censorship policy in China and another internationally." (2016).<br />
Shensa, Ariel, et al. (2017). "Problematic social media use and depressive symptoms among US young adults: A nationally-representative study." ''Social Science & Medicine ''182: 150-157.<br />
<br />
Talent Search People. (2020). How Will Artificial Intelligence Affect the Job Market? www.talentsearchpeople.com/en/blog/494-how-will-artificial-intelligence-affect-the-job-market/.<br />
<br />
Van Den Eijnden, Regina JJM, Jeroen S. Lemmens, and Patti M. Valkenburg. (2016). "The social media disorder scale." ''Computers in Human Behavior ''61: 478-487.<br />
<br />
Verschuere, Bruno, and Bennett Kleinberg. "ID‐check: Online Concealed Information Test reveals true identity." ''Journal of forensic sciences'' 61 (2016): S237-S240.<br />
<br />
Vosoughi, Soroush, Deb Roy, and Sinan Aral. (2018). The spread of true and false news online. Science 359.6380: 1146-1151.. science.sciencemag.org/content/359/6380/1146<br />
<br />
==Zhu Xu 朱旭==<br />
'''Bio'''<br />
<br />
Martin Woesler, PhD, is Jean Monnet Chair in European Studies with Hunan Normal University since 2020. At its Foreign Studies College, he is Distinguished Professor of Chinese Studies, Translation Studies and Comparative Literature since 2019. Woesler was elected Academian of the European Academy of Sciences and Arts, Salzburg in 2019.<br />
Woesler has co-edited the books "China's Digital Dream", "Ethics of Information Society" and Springer has scheduled to publish the book "Diverse Voices in Chinese Translation and Interpretation" including his book chapter "Modern Interpreting with Digital and Technical Aids" in February 2021.<br />
<br />
个人简历<br />
<br />
自2020年起，吴漠汀（Martin Woesler）博士是湖南师范大学欧洲研究的讲座教授。自2019年来，他在湖师大外国语学院担任中国文化研究、翻译研究和比较文学的特聘教授。2019年，吴教授当选萨尔茨堡欧洲科学与艺术学院院士。吴教授曾与人合编《中国的数字梦想》、《信息社会伦理学》等书。施普林格（Springer）已计划于2021年2月出版《中国笔译与口译中的多种声音》一书，其中包括他的《数字与技术辅助的现代口译》一章。--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:26, 27 December 2020 (UTC)<br />
<br />
==Zou Xinyu 邹鑫雨==<br />
Woesler was a Senior Fellow of the German Science Foundation's (Deutsche Forschungsgemeinschaft) Research College "Media Cultures of Computer Simulations" 2019‐2020 and hosted a related workshop with Bertelsmann Foundation in 2020. Woesler is also a researcher with Witten/Herdecke University, Germany, investigating the impact of daily screen time of children and of young people on their health.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=118862History of Translation Studies 102020-12-21T15:30:59Z<p>Han Wanzhen: /* Study of Application of Interpretive Theory in Interpretation, 韩宛真 Han Wanzhen, 英语语言文学 */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
<br />
学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
<br />
*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing 英语笔译 202070080581==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
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===关键字===<br />
功能对等，形式对等，翻译<br />
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===Introduction===<br />
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As a specific form of cultural activity, translation is characterized by the interactive conversion of original language and target language, but this does not mean that translation is limited to a certain language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, have not been covered by linguistic theory. <br />
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Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. <br />
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During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also made a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
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===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
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Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, one needs to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. <br />
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The basic point of “functional equivalence” is to compare the way of readers' understanding and appreciating the original text with those of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text is called the minimum functional equivalence.The readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text,which is called the maximum functional equivalence. <br />
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To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures.Similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language.<br />
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In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
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Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
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===Formal equivalence===<br />
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Formal equivalence, though seeking equivalence as well, focuses mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
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Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English.<br />
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From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis.That is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, in which verbs are more active. English has a systematic grammar but Chinese seems freely arranged. <br />
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Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
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===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
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For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator is not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which is direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
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Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, translators are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
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Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word, which makes it even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
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Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence in form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
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===Application of functional equivalence and functional equivalence in translation===<br />
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Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
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====Lexical equivalence====<br />
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Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with are going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, translators have to choose words or phrases to express it in a different way based on the context. For example,“Take care. Hope to see you soon.” is polite and emotional way to express our feelin .<br />
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Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , translators have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
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It is very common that a word in English may bear several different meanings so in this case, translators have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to translator's mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, translators can find that “club” here may refers a sort of hitting. Consequently, translators have to consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
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====Syntax equivalence====<br />
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Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore,proper translation skills are needed to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes translators can translate the sentence from word by word or phrase by phrase but in most cases they will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
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It is obvious that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, translators can choose literal translation so as to achieve the formal equivalence or free translation based on functional equivalence. In daily life, Chinese people often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus the sentence will be translated into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, it can be seen that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
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====Texual equivalence====<br />
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Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, translators need to pay more heed to textual equivalence. A sentence can be translated in different ways but trasnslators have to choose one based on the context. <br />
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“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
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In addition, translators need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, translators can figure out exactly his characteristics and reasonably infer that it actually means shy.<br />
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The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
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====Stylistic equivalence====<br />
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Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. Translators will find different types of texts in the process of translation and must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
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Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
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In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation.<br />
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Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
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In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
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===Conclusion===<br />
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Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
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Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. <br />
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According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, can the translation be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
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===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
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Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
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Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
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Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
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Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
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Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
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UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 03:30, 21 December 2020 (UTC)<br />
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== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
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== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654 法语语言文学</center><br />
===Abstract===<br />
<br />
The success of Hao Jingfang's science fiction novel "Folding Beijing", which won the Hugo Award for Best Novelette in 2016, could not have been achieved without the rigorous translation work of Ken Liu. The translation of this novel takes the response of the readers of the translated text as the starting point, preserving the meaning and style of the novel while effectively conveying Chinese culture, which is in line with the requirement of functional equivalence theory that "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". Nida's functional equivalence theory, one of the earliest translation theories introduced into China, has had a profound influence on the translation studies of various literary genres in China. This paper examines the English translation of "Folding Beijing", analyzes Ken Liu's use of Eugene Nida's functional equivalence theory in his translation, and shows the value of functional equivalence theory for the translation of science fiction.<br />
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===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
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===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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===Introduction===<br />
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In the science fiction novel "Folding Beijing", the future Beijing is overpopulated. To solve this crisis, it is transformed into a hierarchical Folding City. The Folding City is divided into three spaces. They share 48 hours. The first space is occupied by the upper class of society, who have a 24-hour time cycle at their disposal; the second space is occupied by the middle class, who can spend 16 hours; and the third space is occupied by the lower class, who have only eight hours of night. Lao Dao belongs to the third space. He wants to send his daughter to a good school, and in order to earn money, he ventures into the first, second and third spaces to deliver letters to others. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
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This science fiction novel has many Chinese characteristics and many Chinese native words. The cultural differences between China and the West due to regional factors and customs are a major challenge for translation. The translator must not only consider the reader's understanding and feelings, but also ensure that the local color in the work is not removed. The theory of functional equivalence suggests that translation should not be confined to form, and the translator can make necessary adjustments to the form and structure of the original text in order to achieve equivalence of content and information.<br />
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Nida's functional equivalence theory has had a profound impact on China and has brought translators new and effective methods of translation guidance. We can see that Ken Liu is also trying to achieve balance and harmony between the translation and the original text when he translates science fiction novels. This paper analyzes the English translation of "Folding Beijing" from the perspective of functional equivalence theory and explores how translators achieve the closest equivalence to the original text and whether the ideal equivalence is achieved from the perspectives of meaning, style and culture.（Zhou Xingyang,2018:11）<br />
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===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
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Eugene A. Nida, an American scholar and translator, explained dynamic equivalence translation in his influential book,''Toward a Science of Translating''. The aim of dynamic equivalence is the closest and most natural equivalence between the target text and the source text, focusing on the equivalence of the reader's response, not just the equivalence of content and form.（Zhao Dandan,2011:1）<br />
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In "The Theory and Practice of Translation", Nida defines dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language. Nida's dynamic equivalence theory requires that the translated reader's reaction to the translation should be the same as the original reader's reaction.（Nida,2004:24）<br />
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Because dynamic equivalence was controversial in some respects, Nida replaced it with a more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment required to produce a satisfactory equivalent translation. Since a functionally equivalent translation is defined as the closest and most natural equivalent translation of the source language message, the translator's achievement of functional equivalence follows three principles.In his book ''Language, Culture and Translation'', Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did".(Nida 1993:118)<br />
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In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the response of the reader of the recipient language, and(3) the receptor language and culture as a whole. Nida defines the reader's response as the essence of his functional equivalence theory,namely from the form and content of the message to the reader's response. It differs from traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the readers of the original text, it can be regarded as functional equivalence of the target language. In other words, the functional equivalence of Nida emphasizes the reader’s reaction to the translation.（Zhao Dandan,2011:1）<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
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Nida and Taber point out that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning will be discussed in this chapter at three levels: words, sentences and passages, in other words, these are the three levels of detailed analysis of lexicon, syntax, and discourse. According to the theory of functional equivalence, translation is not only about word-for-word equivalence, but also about discovering the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in translation of ''Folding Beijing'' from lexical, syntactic and discourse perspectives.(Nida,2004:12)<br />
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=====2.1.1 Lexical level=====<br />
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In literary translation, it is always a challenge to correctly interpret the meaning of a word or phrase. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, and they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is the most appropriate. In the English translation of ''Folding Beijing'', there are many examples of how the translation can achieve functional equivalence with the original text at the lexical level, as follows: (Ding Juan, 2011:22)<br />
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Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
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"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
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Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
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Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
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The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention and conveys what appears to be a bad temper.<br />
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Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
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"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
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The author did not literally translate “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is owing to the translator's own understanding of the text, he hopes readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to convey the original meaning.<br />
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=====2.1.2 Syntactic Level=====<br />
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Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese.（Din Juan,2011:24）<br />
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The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, the use of conjunctions and relational words in English is very frequent. Secondly, English speakers focus on object consciousness and are accustomed to the order from small to large objects and from specific to general; in Chinese texts, there is usually a chronological order of time, space or cause and effect. Finally, English usually emphasizes important information at the beginning of a sentence, while Chinese tends to process information from the stale to the fresh in order to impress.（Din Juan,2011:24）<br />
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In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a appropriate form. The following are examples of how the English translation of ''Folding Beijing'' achieves functional equivalence with the original at the syntactic level:（Din Juan,2011:24）<br />
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Example 1:<br />
" 现在政府太混沌了，做事太慢，僵化，体系也改不动。'他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。'他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’" （Jingfang Hao 2016:15）<br />
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"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
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We can see that in the translation of this passage, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the translator have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains the meaning of "放开".<br />
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Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
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“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
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In this passage, the text emphasizes "the past" twice. To achieve the same emphasis in the English translation, the author chose to adjust the word order by placing "In the dim lamplight" between the two sentences instead of using a subordinate clause like "...childhood that...".<br />
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Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
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"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
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In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
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=====2.1.3 Discourse level=====<br />
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Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translation acceptable to the reader. In literary translation, the translator must pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in terms of discourse level. A dialogue from ''Folding Beijing'' and its English translation is selected below as an example of literary translation achieving functional equivalence at the discourse level:(Din Juan,2011:27）<br />
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“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
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老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
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“可是这等于我也得撒谎。”<br />
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依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
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Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
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"Then I'd be lying, too," Lao Dao said.<br />
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Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
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Conversational conventions in Chinese are different from those in English, so some adjustments are often made in translating. The form of the dialogue is not exactly translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”is translated as "spooned a serving of the new hot dish", and the translator changes the action to "spoon", which is more in line with Yi Yan's identity image, it is more suitable as the girl in the first space to spoon the dish to the old knife."推给老刀" is translated as "She pushed them across the table toward Lao Dao", which adds some actions to make it more vivid.<br />
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====2.2 Functional Equivalence from Aspect of Style====<br />
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Each writer has his or her own writing style, which no one can imitate perfectly. In other words, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows linguistic characteristics, and the English translation shows the translator's attempt to achieve functional equivalence at the stylistic level.（Din Juan,2011:30）<br />
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=====2.2.1 Rhetoric=====<br />
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Rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form, the counterpart of dialectic. The use of rhetoric can create vivid images, vibrant scenes, and enhance the effectiveness of literature.（Din Juan,2011:30）<br />
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Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to "深渊", and the English translation also uses this metaphor to form a rhetorical functional equivalent.<br />
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Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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It is a metaphorical sentence and words like "西山" and "孤" in the original text are not translated. They are translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
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Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
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This paragraph has a personification that "skyscrapers" have "heads, feet, necks, and arms" and are "like the humblest of servants," and the use of rhetoric allows people to imagine the folding diagram of the city through the image of a person. By comparing the buildings to a herd of beasts, it shows its scale and the sense of fear and oppression it brings.<br />
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Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle and he just use the word "monster".<br />
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=====2.2.2 Dialects=====<br />
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The dialect reflects the local characteristics and is the author's own writing style. Sometimes this is a problem in translation. In the following example, we can see how the translator deals with this problem.（Din Juan,2011:33）<br />
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For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
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In conclusion, the use of either rhetoric or dialect in literary works fully reflects the author's writing style. Therefore, in literary translation, translators should study the differences between the source language and the target language in the way of expressing stylistic differences and find out the best way to compensate for these differences. In this way, literary translation can achieve the maximum functional equivalence at the stylistic level.<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
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Cultural differences between two languages are also issues that translators should be aware of in the translation process. People who are exposed to different cultures have different ways of thinking, values, social customs, etc. Translators need to understand both cultures and fully express the cultural elements contained in the original text. At this point, translation plays a role in intercultural communication. The translator must present the cultural meaning shown or implied in the original text to the reader so that the translation achieves cultural equivalence with the original text. This chapter will analyze the English translation of ''Folding Beijing'' from the perspectives of food culture, folk culture, and idiom culture to show how it achieves functional equivalence with the original text. (Zhou Xingyang,2018:47)<br />
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=====2.3.1 Food Culture=====<br />
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The city described in ''Folding Beijing'' is the political and cultural center of China, a city with deep cultural accumulation. In the novel, there are many elements belonging to traditional Chinese food culture. This part will analyze how the translator managed to translate these cuisines into a successful counterpart.（Din Juan,2011:39）<br />
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Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面" is a famous traditional Chinese snack. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also gives the reader a more intuitive idea of what the dish is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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Here, foreignization method is used, and "白酒" is translated as "baijiu". The translator does not use words like "spirits", which retains Chinese cultural characteristics and achieves a communicative effect at the same time.<br />
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Example 3:<br />
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"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The characteristic of this dish is that it is first boiled in water and then stir-fried. The translator captures this feature in his translation, trying to make people understand the meaning of "回锅", which is made with pork, and he hopes that readers of the English translation will see the image of this dish in their minds, just like the Chinese do.（Zhou Xingyang,2018:53）<br />
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=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.（Zhou Xingyang,2018:52）<br />
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Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where friends and relatives share several dishes among themselves. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he uses the word "shared" and he adds the word "family-style" to make it easier for the reader to understand the behavior. <br />
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Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is one of the major characteristics of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word to make it easy for readers to understand.<br />
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Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
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"Please accept this token of my appreciation."(Ken Liu 2015)<br />
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In this passage, Yi Yan says that she hopes Lao Dao will help her keep her secret, so she wants to use money to give Lao Dao." 心意" means money, which is a Chinese euphemism when it is not convenient to give money directly. In the translation, the translator also considered it a euphemism, so the word "appreciation" was used.<br />
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=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.（Zhou Xingyang,2018:51）<br />
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The author used many idioms in the article, such as "饿虎扑食", which the translator translates as "ate heartily". Although the translation is easy to understand, but without the image that people are very hungry to eat, it seems that English readers cannot achieve the same understanding and reaction as Chinese readers from the perspective of functional equivalence.<br />
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And "（盘子）一片狼藉" is translated as "The dishes were a mess", it is a brief description of the mess. And "成人之美" is translated as "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he kept the secret and that Yi Yan and Qin Tian might be together in the future. The translator abstractly translated the sentence in the English translation.<br />
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===Conclusion===<br />
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From the analysis of the English translation of ''Folding Beijing'' from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of ''Folding Beijing'' to the English reader.（Zhou Xingyang,2018:56）<br />
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Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is basically the same as that of the source language readers, so the target language can be regarded as a functionally equivalent translation. Analyzing the English version of Folding Beijing from three aspects: meaning, style and culture, we can see that linguistically, although Chinese and English are very different in logic and grammar, and there are many differences between Chinese and Western cultures, the translator still tries to keep the original content and find more suitable words in the translation.<br />
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In some specific contents, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction novels, which is of great value.（Tan Zaixi,1999）<br />
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===References===<br />
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Hao Jingfang.(2015).Folding Beijing[J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy<br />
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Hao Jingfang郝景芳.(2016).孤独深处[The Depth of Loneliness].南京：江苏凤凰文艺出版社[Nanjing:Jiangsu phoenix literature and art publishing,LTD]：1-40<br />
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Nida,Eugene A.(1993)Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press：118<br />
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Nida,Eugene A.(2001)Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press<br />
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Nida,Eugene A. & Taber.(2004) Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press：12-24<br />
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Tan Zaixi谭载喜.(1999).新编奈达论翻译[A new version of Nida's theory on translation].北京:中国对外翻译出版公司[Beijing:China Translation and Publishing Corporation]<br />
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Xu Jun,Mu Lei许钧,穆雷.(2009).翻译学概论[Introduction to translatology].南京：译林出版社[Nanjing: Yilin Press]<br />
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Zhao Dandan赵丹丹.(2011).浅论奈达的功能对等理论[Nida's theory of functional equivalence].湖北：文学教育[Hubei:Literature Education]<br />
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Zhou Xingyang周兴阳.(2018).从功能对等理论视角看《北京折叠》英译本研究[Chinese Science Fiction Translation in the Perspective of Functional Equivalence-A case Study of Beijing Zhe Die and its English Version-Folding Beijing].新疆大学[Xinjiang University]<br />
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Wang Guiyuan王桂圆.(2018)系统功能语言学视角下《北京折叠》英译研究[A Study on The Translation of Folding Beijing from the Perspective of Systemic Functional Linguistics].安徽：海外英语[Anhui：Overseas English]<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni 202070080620 MTI英语笔译==<br />
<center>余妮 Yu Ni MTI 英语笔译 No.202070080620</center><br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. Besides, there are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation.<br />
<br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
“The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy”(Shi Qiulei,2012). In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. <br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921” (Wu Shanshan, 2012). In the 1980s, Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence.<br />
<br />
The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language(Guo Jianzhong, 2000).<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow?<br />
<br />
In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”. (Guo Jianzhong, 2000)<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014).<br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes.<br />
<br />
Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.(Wilde, 2009)<br />
<br />
Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is frequently used in the play, including the drama title and characters’ names.(Yu Guangzhong, 1986)<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010).<br />
<br />
Qian Zhide translated it as “名叫埃纳斯特的重要性”. He just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006).<br />
<br />
Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. “Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into ‘认真为上’”(Tong Fangli,2006).<br />
<br />
From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time.In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》).” So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers”(TongFangli,2006).<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). <br />
<br />
He holds that translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004).<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. <br />
<br />
Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. “In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference” (Wen Tong, 2012).<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration.<br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. “In Chinese, “任真” and “认真” are homonyms，like the English homonyms” (Yin Lijing, 2012). Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English.<br />
<br />
It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. (Wang Chao, 2016)<br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. <br />
<br />
In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, “they expressed the same meaning that the person who named like that was double-faced” (Wang Chao, 2016), so the function of the original and the target language are the same. <br />
<br />
Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality.<br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
“There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.<br />
<br />
In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. “He employed rhetorical devices in Chinese to replace alliteration” (Yang Wenqian, 2014).. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”.<br />
<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. (Wu Shanshan, 2012) Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. <br />
<br />
Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. <br />
<br />
An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence” (Yang Wenqian, 2014).<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ thoughts and the bourgeois society of Victorian era. Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while she says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox (Wu Shanshan, 2012). <br />
<br />
After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication" (Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. <br />
<br />
Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text. (Wu Shanshan, 2012)<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. <br />
<br />
As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul (Shen Zhengrong, 2007).<br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married, and she compared the two reasons of not getting married. (Wen Tong, 2012). Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works.<br />
<br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why it becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original (Wen Tong, 2012).<br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs (Wang Chao, 2016). <br />
<br />
For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers. In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice (Wang Chao, 2016).<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies (Chen Yaoyao, 2019). <br />
<br />
One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
<br />
Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
<br />
Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
<br />
Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
<br />
Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
<br />
Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
<br />
Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
<br />
Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
<br />
Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
<br />
Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:51, 21 December 2020 (UTC)<br />
<br />
=Applicaton of Translation Theories=<br />
==Study of Application of Interpretive Theory in Interpretation, 韩宛真 Han Wanzhen, 英语语言文学== <br />
<center>Han Wanzhen 韩宛真, 202020080603.</center><br />
===Abstract===<br />
With the development of economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have been continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and also in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this chapter summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
===1.Introduction===<br />
In this part, it mainly talks about some information about the interpretive theory and knowledge about the Interpretation. Both of them are important for the development of translation.<br />
<br />
===1.1 Introduction of Interpretive Theory===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has an unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicit), which means that the speaker actually wants to express the meaning: the second is the explicit, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understanding:the first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
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The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
<br />
===1.2 Introduction of Interpretation===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
<br />
===2. Literary Review===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
<br />
===2.1 The Research on Interpretive Theory===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
===2.2 The Research on Interpretation under the Guide of Interpretive Theory===<br />
<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
<br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
===3.Translation Strategies based on Interpretive Theory===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
<br />
===3.1 Free Translation===<br />
<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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===3.2 Addition of Message===<br />
<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
<br />
===3.3 Positive and Negative Translation===<br />
<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie 2020, 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
<br />
===Conclusion===<br />
<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this chapter, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. <br />
<br />
Translators should use translation strategies flexibly.The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen 2014, 154-155)<br />
<br />
The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer 2001, 45-50)<br />
<br />
In this era of international interpreting research talents, the brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer 2001, 45-50)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 15:27, 20 December 2020 (UTC)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
<br />
* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
<br />
* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
<br />
* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures ==<br />
陈佳欣 Chen Jiaxin 202020080593 英语语言文学<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time, until they entered China along trade routes from Central Asia in the first century AD.<br />
<br />
Buddhism is widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
<br />
During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the similarity in form and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation(Sun Shanshan 2014, 174).<br />
<br />
In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three periods. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposes that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposes to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang holds that translation “must be truthful and intelligible to the populace”.<br />
<br />
=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He translated 35 Buddhist Scriptures in total, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
<br />
==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “Transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
<br />
==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, was a Buddhist scripture translator during the Three Kingdoms period. He was the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignoring the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The dominant translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures.<br />
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On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore they can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
<br />
=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he was also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
<br />
“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
<br />
The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
<br />
==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He was one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translated 39 volumes. He was proficient in both Chinese and Sanskrit languages, and advocated that as long as the translation does not violate the original meaning, there is no need to follow the original form. <br />
<br />
“Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of Indian Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25).<br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness.<br />
<br />
Another remarkable achievement is his contribution to the translation workshop. After he arrived at Chang'an, he began to organize translation workshops.With his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
<br />
==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
<br />
(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads) were usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China, translators could take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there were more Sanskrit texts, they had more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, and metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
<br />
=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age was Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses. The number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators were mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also had a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who were proficient in Sanskrit has gradually increased, and the translation work did not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty was more all-sided in organization. “According to records, the translation workshop of the Tang Dynasty had as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them were rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts were more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believed that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
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=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese was mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
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The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
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=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
<br />
He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.--[[User:Jessie Chen|Jessie Chen]] ([[User talk:Jessie Chen|talk]]) 05:11, 21 December 2020 (UTC)<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi ==<br />
<center>成于思 Cheng Yusi No.202020080598 比较文学与跨文化研究</center><br />
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==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the chapter is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the chapter will make a comparison of these two books to deepen readers' understanding of them.<br />
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===Key words===<br />
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André Lefevere; ''Translation History and Culture: A Sourcebook''; Liu Miqing; ''A Comparative Study of Chinese and Western Translation Principles''; “cultural turn”; John Dryden; translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
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安德烈·勒菲弗尔;《翻译，历史和文化论集》; 刘宓庆;《中西翻译思想对比研究》;文化转向;约翰·德莱登;翻译原则<br />
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===1.Introduction===<br />
This chapter presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, the chapter intends to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This chapter will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, paraphrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. Dryden's comparison of a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014) Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72) Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===2. Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. "Lefevere's later work on translation and culture in many ways represents a bridging point to the 'cultural turn'."(Munday 2016,199) As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the "cultural turn" of translation proposed by Translation Studies. <br />
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In general editor's preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as "a rewriting of an original text". Here, they explained that "rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society." (Lefevre 2003, xi) According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looked back to the tradition of translation in western Europe and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs a deep exploration for cultural studies. (Lefevre 2003, xiii) <br />
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Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the "cultural turn". The "cultural turn" was officially termed by Mary Snell-Hornby, meaning the move from translation as text to translation as culture and politics in her paper collected in the book ''Translation, History and Culture'' in 1990, whose publication was valued as the declaration of "cultural turn" of translation studies. (Lefevere and Bassnett 1990, 1-13)<br />
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If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett's thoughts of "cultural turn", ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts.<br />
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The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, The Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements, which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the importance of translation thinking, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation plays in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. (Lefevre 2003, xiv)<br />
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I enjoy reading this book because it brings those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear fresh and narrate their feelings of being translators. Through reading the scholar's letters or their original statements, we can review their thoughts on the basis of our understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others. <br />
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I read translators' inferiority in Dryden's words and admire Cicero's courage to assert free translation to defend the privilege of translators. He said that "I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek". (Lefevere 2003, 47) <br />
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In this part, I will analyze John Dryden's three types of translation and his comparison of "an author and a translator" to "a master and a slave" through the excerpts collected in ''Translation, History and Culture: A Sourcebook''.(Lefevere 2003, 24;102-105)<br />
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Translation deals with authority and power. A translator rewrites or manipulates the original text in service of power. (Lefevere 2003,2) The role a translator plays in translation depends on the power he is submissive to. In this part, the author analyzes Dryden’s comparison of "author and translator" to "master and slave" in hope for an exploration of the reasons of the translator’s inferiority in translation. It is believed that ''Translation, History and Culture: A Sourcebook'' is written to stress the function of translation as a shaping force.(Lefevere 2003, xii) Therefore, the discussion of Dryden's views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
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Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracts an excerpt from the preface to Dryden's translation of Ovid's Epistles published in 1680. (Lefevere 2003, 102)<br />
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In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102) <br />
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Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden's vivid simile, translating poems in such a way is like "dancing on ropes with fettered legs". The dancer needs to be cautious of falling, so it is hard to expect gracefulness of motion of him. (Lefevere 2003, 103)<br />
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Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation "to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age and in our country".(Lefevere 2003, 103) <br />
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As such, the translator needn't care about the author's elaborative use of words or subtle spirit, but to write a poem in the author's style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author's work, but a new produced one, which does express the translator's talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. (Lefevere 2003, 103)<br />
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Dryden proposes a mean betwixt them --- to paraphrase, or to translate with latitude. "tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance".(Lefevere 2003, 104)<br />
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It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that "he may stretch his chain to such a latitude".(Lefevere 2003, 105) In conclusion, a translator can be allowed liberty for the expression, but the sense of an author is to be respected against violation. <br />
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Dryden's three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translation, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in Chapter Two, in "Dedication" to his translation of the Aeneid, Dryden argues that "We are bound to our author's sense, though with the latitudes already mentioned".(Lefevere 2003, 24). He compares a translator to a slave and drudged to express his views on the role of translators. "But slaves we are, and labor in another man's plantation; we dress the vineyard, but the wine is the owner's; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty." (Lefevere 2003, 24)<br />
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Dryden's words reflect the translator's inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars, like Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies, were spontaneously back to regard translators as the slaves and the authors the masters.(Niu Yunping, 2014) <br />
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A scholar concludes that under the influence of classicism the English cultural circle also showed their tribute to the "classical writers" of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works were with the highest form. Therefore, the translators found that the author's overriding authority was beyond questions. (Niu Yunping, 2014)<br />
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Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73) <br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, many texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003, xiii)<br />
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===3. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005, 2) <br />
<br />
In the FAQ passage, the author explained why he wrote this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. <br />
<br />
Then, it follows the analysis of this book. This book might be divided into three parts: part one, consisting of chapter one to six, discusses the tradition of Chinese translation studies. Part two, consisting of chapter seven to nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. In part three, Liu illustrates the significance of Wittgenstein's philosophy to translation studies in chapter ten and eleven. And he respectively analyses Benjamin’s view on translation, the originality of translation, and translation is the transcendence of the original text in chapter twelve, thirteen, and fourteen. (Wang Jianguo, 2006)<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30) The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005, 33) <br />
<br />
He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. (Liu Miqing 2005, 43)<br />
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The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. (Liu Miqing 2005, 38-39)<br />
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Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. (Liu Miqing 2005, 150)<br />
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Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005,179) <br />
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The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005, 288)<br />
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However, he also recognizes that the 1960s to 1970s has witnessed great progress in Western translation theory. Liu divides Western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School and New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the forms and the effects of communication, the functions of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work. (Liu Miqing 2005, 288)<br />
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Finally, Liu points out that Western translation theory is "technology-oriented", and he gives his reasons: first, the lack of compass of theories which can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current superficial, assertive and rational views and remarks on theory; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. (Liu Miqing 2005, 292-293)<br />
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The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game is the basic idea of the translation functionalism”. (Liu Miqing 2005, 402)<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i) This is the first and foremost characteristic of the tradition of Chinese translation. Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. (Liu Miqing 2005,44)<br />
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Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflect the integration of religion and politics in foreign countries. (Liu Miqing 2005,44) For instance, during the period of Sectarian Buddhism, in ''Pinimujing'', the religious disciplines compiled by Theravada Sect stipulated that the Buddhist doctrines must be submissive to the law. (Fang Litian, 1987)<br />
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Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987) <br />
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In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still struck by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation principles that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the feature of the tradition of Chinese translation changes from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005, 46)<br />
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As such, the flourishing of translation is bound to be our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the Western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but also cleared the way to economic growth as well. Meanwhile, integrated translation has paved the way for European integration. (Liu Miqing 2005, 101) <br />
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The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51) <br />
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The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101) Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104)<br />
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The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52)<br />
<br />
Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem.(Wang Guowei 2017,15) Therefore, if one attempts to translate Chinese poems, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility, it expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104)<br />
<br />
Some scholars expressed their views on ''A Comparative Study of Chinese and Western Translation Principles''. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006)<br />
<br />
Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argues that Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'' provides a methodology to explore the source of driving force for the construction of Chinese translation study. (Lu Wei, 2010)<br />
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===4. Comparison between the books of ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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===4.1 From the aspect of the content===<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. ''Translation History and Culture: A Sourcebook'' concentrates on Western translation principles before contemporary translation studies. While ''A Comparative study of Chinese and Western Translation Principles'' analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In ''Translation, History and Culture: A Sourcebook'', Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracts other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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===4.2 From the aspect of the arrangement===<br />
<br />
Both of these two books are arranged in theme rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters, which are concerned with the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. As to the longer essays, they are collected in the last chapter. <br />
<br />
Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', which includs the characteristics, origins, schools and limitations of Chinese and Western translation, Liu not only quotes other’s statement, he also applies many tables to demonstrate his thoughts, which helps readers understanding translation principles.<br />
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===Conclusion===<br />
<br />
In conclusion, the paper intends to help readers to have better understanding of the two books. After a brief introduction of these two books, there follows the analysis of John Dryden’s three types of translation and his comparison of a translator to a slave. Then, it figures out the reasons of the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper makes a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learn translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.--[[User:Cheng Yusi|Cheng Yusi]] ([[User talk:Cheng Yusi|talk]]) 12:08, 20 December 2020 (UTC)<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook''. Taylor & Francis e-library.<br />
<br />
André Lefevere & Susan Bassnett. (1990). ''Translation, History and Culture''. London &New York: Pinter Publishers.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World]. Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies''. Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui 202070080622 英语笔译==<br />
<br />
===Abstract===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
===Key Words===<br />
Chinese and Western, translation theory, development, trend<br />
===摘要===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
===关键词===<br />
中西方，翻译理论，发展，趋势<br />
===Introuction===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period.<br />
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Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.(Gentzler, Edwin.1993.)<br />
===The Four Periods of Development of Chinese Translation Theory===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation.（Chen Fukang.2015.）<br />
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Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.（Chen Fukang.2015.）<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
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A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history.（Chen Fukang.2015.）<br />
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Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century.（Chen Fukang.2015.）<br />
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Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today.（Chen Fukang.2015.）<br />
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His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country.（Chen Fukang.2015.）<br />
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In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
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Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: <br />
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(1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
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Translation Theory in the Republic of China<br />
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Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation.（Chen Fukang.2015.）<br />
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Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.（Chen Fukang.2015.）<br />
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After the Founding of the People’s Republic of China<br />
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The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics.（Chen Fukang.2015.）<br />
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Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.（Chen Fukang.2015.）<br />
===Prospects for the Development of Contemporary Chinese Translation Theory===<br />
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Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
“Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). <br />
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In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.(Lan Hongjun, 2018). <br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages.(Wang Dongfeng. 2014（4）:7-8. ) <br />
<br />
Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
===The Historical Development of Western Translation Theory and Its Classification===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. <br />
<br />
The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text.<br />
<br />
Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. <br />
<br />
The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. <br />
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These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. <br />
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Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. <br />
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Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. <br />
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The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.(Bassnett. 1980.)<br />
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The Response of Western Translation Theory in China’s Translation Industry<br />
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As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. <br />
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Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.(Cao Ruiming. 2006（1）：45-47.)<br />
<br />
===Analysis of Theoretical Research Status===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.(Nida, E. A. 1964.)<br />
<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. <br />
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The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.(Gentzler, Edwin.1993.)<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
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Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
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Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
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Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. <br />
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Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. <br />
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This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
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Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).<br />
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The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. <br />
<br />
The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
===Trends in Translation Theory Research===<br />
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Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. <br />
<br />
In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.（Su Yue. 2009（6）:121-122.）<br />
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Return to culture development<br />
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The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
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Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.（Su Yue. 2009（6）:121-122.）<br />
<br />
===Conclusion===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
===References===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980.<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
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[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia 202070080645 MTI 英语口译==<br />
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<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
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==='''Key words'''===<br />
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Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
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==='''摘要'''===<br />
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归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
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==='''关键词'''===<br />
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归化，异化，文化负载词，跨文化交流<br />
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===''' Introduction of Domestication and Foreignization '''===<br />
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Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.（Venuti，1995）<br />
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<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
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For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku,2011）<br />
<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku,2011）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words.（Zhang le 2017，37）<br />
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[Take Chinese and English for example ,the word “落汤鸡”can not be translated as “soup chicken”,in literal, as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain, but in England ,a country with developed industry, people are no longer farming ,so it may be hard for them to understand as they have not seen it before, instead ,the familiar thing they can image is the drowned mouse ,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily, after the rain ,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
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To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
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Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just in the south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou 苏州(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan 银川(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
<br />
For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
<br />
<br />
If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
<br />
For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* wenku.(2011).翻译中的归化异化."Domestication and Foreignization in Translation" .https://wenku.baidu.com/view/a63459ee81c758f5f61f67e0.html.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.--[[User:Wu Zijia|Wu Zijia]] ([[User talk:Wu Zijia|talk]]) 15:28, 20 December 2020 (UTC)Wu Zijia<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence on the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation was regarded as a linguistic phenomena before. But later, with the development of the translation theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science, especially linguistics, can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology at home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recording two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation. (Norman Jacobson, 1959)<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.(Eugene Nida, 1947)<br />
<br />
J.C. Catford in his book A Linguistic Theory of Translation (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and regarded seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure. (J.A Catford , 1965)<br />
<br />
Holmes published The Name and Nature of Translation Studies at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation, which directly promoted the construction of translation studies. ( James Holmes,1975)<br />
<br />
In 1982, Wolfram Wilss published the Science of Translation: Problems and Methods, clearly stating that translation is a science. Wilss studied translation from several aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing the translation practice. (Wolfram Wilss, 1982)<br />
<br />
Hatim & Mason, whose representative work is Discourse and the Translator (1990), which is the first book to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers. (Hatim & Mason,1990 )<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believed that the interdisciplinary study of translation is the inevitable trend of translation studies. (Christiane Nord, 1997)<br />
<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published Translation and Conflict: A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and interpret. She also emphasized the importance of corpus-based translation studies. (Mona Baker, 2006) <br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress. （Tan Zaixi，1989）<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article On the Construction of Translation Theory. He put forward three suggestions on the construction of translation theory that were using correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books would be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe. (Dong Qiusi, 1951)<br />
<br />
In 1987, Tan Zaixi clearly put forward the viewpoint that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. (Tan Zaixi, 1987)<br />
<br />
In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published On Approaches to Translation Studies. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' the awareness of the subject of translation studies. (Tan Zaixi, 1987)<br />
<br />
In the thesis An Overview of Western Translation Theory (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, translatology could be divided into two structural systems: internal system and external system. (Liu Miqing, 1989)<br />
<br />
In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.(Liu Miqing, 1989)<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.(Liu Zhongde, 1995)<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics. ( Zhang Meifang, 2005) (Huang Guowen, 2006)<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). （Lv Jun，2002）<br />
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Subsequently, Lv published Constructing The Linguistic Basis of Translation Studies (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new perspective for the study of the construction of translation studies and promoted the transformation from structuralist linguistics to pragmatics. (Lv Jun, 2004)<br />
<br />
Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.(Li Zhenguo ,2017)<br />
<br />
Yi Jing published his doctoral thesis On The Construction of Translation Studies (2009), which systematically and objectively sorted out the development of translation studies. Kong Xiangli's thesis On The Construction of Translation Studies in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies. (Yi Jing, 2009)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. (Zhang Boran,2008) (Yi Jing,2012) <br />
<br />
Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. (Zhao Wenting,2016)<br />
<br />
Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple approaches of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation. (Zou Bing and Mu Lei, 2020)<br />
<br />
In recent years, translation studies have developed rapidly. With the rising of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in Translation View in Cognitive Linguistics proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precedes translation, and translation is also the result of experience and cognition. (Wang Yin,2017)<br />
<br />
Later, many scholars have studied the relationship between cognitive linguistics and translation. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western translation studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward west, and there is still a great space for future research on cognitive translation. (Fan Xiangtao and Lu Bixiao , 2019)<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the significance of the corpus related to translation teaching and translation theory. (Liao Qiyi, 2000)<br />
<br />
Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies of the researches. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics. (Li Yan ,2020)<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the awareness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies. <br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often be confused. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definitions of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
<br />
In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is also used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the rules of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995） <br />
<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic, literature, philosophy etc. ( Kong Xiangli,2009)<br />
<br />
'''3.2 Three Stages of Translatology'''<br />
<br />
Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline and to the rapid development of translation studies. (Liu Zhongde,1989)<br />
<br />
'''3.2.1 Early translation practice'''<br />
<br />
Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translator appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei etc. (Yi Jing,2009)<br />
<br />
The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated texts. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
<br />
'''3.2.2 The awareness of an independent discipline'''<br />
<br />
Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of an independent discipline and proposed a classification of the research field. Nida and Willss also argued that translation is a science, not a merely a technical activity. (Tan Zaixi, 1987 )<br />
<br />
Such a group of people also appeared the independence of translation in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, many famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
<br />
'''3.2.3 The rapid development stage of translation studies'''<br />
<br />
Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies have shown a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018) <br />
<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its research field, and this trend may be expected to continue.（Wikipedia）<br />
<br />
==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
<br />
For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation by early linguists; second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies. (Zou Bin, Mu Lei, 2020 )<br />
<br />
4.1 Contributions of early linguists to translation<br />
<br />
As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists began to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology were linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences. (Yi Jing, 2009 )<br />
<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. (Yi Jing, 2009 ) <br />
<br />
Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
<br />
These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their researches inspired later scholars to continue to explore the value of translation. However, their contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough. (Lv Jun, 2004 )<br />
<br />
4.2 Translation studies based on linguistic theory<br />
<br />
In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, systematic-functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies. (Zou Bin, Mu Lei,2020 )<br />
<br />
4.2.1 The influence of Structuralist linguistics<br />
<br />
Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists took Saussure's theory as the theoretical foundation and regarded linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States. With the promotion of structural linguistics, translators begin to conduct translation studies with the assistance of structural linguistics.(Lvjun，2004)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. ( Yi Jing, 2009)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts that are "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has exerted a great influence in the West and China. ( Yi Jing, 2009)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
<br />
Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural context of language.（Zou Bin,Mu Lei,2020)<br />
<br />
4.2.2 The influence of discourse linguistics<br />
<br />
For a long time, the theory of structural linguistics has been the focus of translation studies, but with the development of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002） --[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics theory. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics. (Yi Jing, 2009 <br />
<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
<br />
4.2.3 The influence of contemporary linguistics<br />
<br />
As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
<br />
Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and materials for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool and new research perspectives for translation studies and provides great convenience for translation studies. ( Liao Qiyi，2000)<br />
<br />
4.3 The experience of the construction of linguistics<br />
<br />
In the 19th century, linguistics began to acquire discipline autonomy. The publication of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value. (Kong Xiangli，2009 )<br />
<br />
4.4.1 Discipline development<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is quite similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories. (Zou Bin, Mu Lei,2020)<br />
<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, publishing cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge. (Kong Xiangli，2009 )<br />
<br />
4.4.2 Discipline structure<br />
<br />
Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good example. (Yang Zijian,1993)<br />
<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study. Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.（Yi Jing，2009）<br />
<br />
4.4.3 Development Trend of discipline<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be learned from other related disciplines. Translation studies and linguistics can also learn from each other and develop together. In the process of development, linguistics has absorbed the experience of many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., formed many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
<br />
==='''5.Conclusion'''===<br />
<br />
Linguistics has gone through several stages of development, and it has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics provided experience for the construction of translation studies. ( Zou Bin, Mu Lei,2020)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators should only take other disciplines for reference, not grafting." Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely. ( (Liu Miqing, 1989))<br />
<br />
==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658,外国语言学及应用语言学 Foreign Linguistics and Applied Linguistics==<br />
<br />
<center>许晶Xu Jing 202020080658</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析翻译学科学习目前存在的问题，并提出相应的建议。<br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "The Name and Nature of Translation Studies", is a basic statement of translation studies，which calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) <br />
<br />
Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, such as comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.(wikipedia)<br />
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Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation studies can examine the practices and context of translating texts that are specialist (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these knowledge enables students to apply their understanding of theories to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually includes the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills that are necessary elements solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Studies<br />
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With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. With the requirement of effective, efficient and understanding communication between languages and cultures in today's multicultural and multilingual society, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies always has its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. <br />
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Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can have a good understanding about the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. It is necessary for translators to learn Translation Studies.(Chu Xizhi 2009)<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, and the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. <br />
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The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared on the scene.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have been single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, as well as translation criticism, translation publishing, and translation management, etc.<br />
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At that time, because a large number of people who master foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to improve foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under Foreign Language and Literature, but the distinction between translation teaching and language teaching has gradually become clear.(Xu Jun;Mu Lei 2009)<br />
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2.2. The Development Period of Translation Studies <br />
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At the beginning of this period, translation studies explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. <br />
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At this stage, some masters and doctors in translation studies joined the team to construct translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation in succession. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of “China Translator" in 2004 come to congratulate.(Luo Feng 2011)<br />
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Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge. Translation research ideas, methods, field and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.(Huang Zhongqian, Zhang Xiao 2020)<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction.(Huang Zhongqian, Zhang Xiao 2020) <br />
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In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Translation studies have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training.<br />
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There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers should help students to acquire the industry knowledge, technology, skills and accomplishments that required by the language service market. Teachers can invite industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. Translation discipline in China has entered a new stage now, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education <br />
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With the establishment of the autonomy of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the cultivation of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better.（Huang Youyi 2018）<br />
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However, China's translation education started and developed after the reform and opening up, so it is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction history of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, so systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to bluring and confusing educational goal of translation major. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation major teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market.(Zhong Weihe; Zhao Tianyuan 2020)<br />
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In addition, due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them are lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.(Zhong Weihe 2019)<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. <br />
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The problem of translation teachers has always been a bottleneck that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data shows that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019)<br />
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In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.(Chen Cheng 2020)<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2018) <br />
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This kinds of teaching method that is entirely a teacher-centered teaching model ignore student autonomy, which will pay too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is inconsiderable.（Ou Yonghua 2019）<br />
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Besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play. However, according to the actual situation of translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but do not deep into the actual situation.(Bo Zhenjie, Li Heqing 2011)<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, so it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. <br />
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Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. (Wang Na 2020)<br />
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As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not gain sufficient background information.<br />
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With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.(Xie Zhentian, 2015) <br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless to some extent or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved over time. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote Translation Studies in China.<br />
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4.1. Translation Education<br />
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Translation education plays an important role in cultivating translation talents, and a good translation education system will provide a good environment for students to learn Translation Studies, so it is necessary to improve translation education system.<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation. (Wang Baigula 2018)<br />
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Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to innovate. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. (Ou Yonghua 2019)<br />
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The objective teaching method is a teaching mode that can be introduced in translation teaching,which attaches great importance to the construction of learning environment and the value of teachers' guidance to students. It is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.(Ou Yonghua 2019)<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. <br />
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Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019）<br />
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Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and to reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which carry out the provision of landmark for a comprehensive academic research of the discipline. (Lan Hongjun, 2018)<br />
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The second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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Translation talents play a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future.Not only should they have a solid foundation in language ability, but also they should take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills.(Xu Jun;Mu Lei 2009)<br />
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A very good way to expand their knowledge is to improve their search ability. Search ability refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students are urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics and the skills and theories of translation，but also practice more. Theories that are out of practice cannot keep up with the development of the times. <br />
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Students must spend enough time in practicing. They can take part in many social activities to experience different aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.(Lin lin 2016)<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the objection of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Therefore, translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and professional knowledge. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. <br />
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From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies are still not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. (Zhong Weihe, Zhao Tianyuan 2020)<br />
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Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, learn from the latest foreign translation theories, and combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.--[[User:Xu Jing2|Xu Jing2]] ([[User talk:Xu Jing2|talk]]) 15:23, 20 December 2020 (UTC)<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
<br />
Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan== <br />
<center>周玉娟 Zhou Yujuan 202020080674 亚非语言文学波斯语方向 .</center><br />
<br />
<center>The influence of translator's cultural identity on translation.</center><br />
<br />
===Abstract===<br />
Liang Shiqiu and Zhu Shenghao are both outstanding representatives of Shakespeare's plays translated in 20th century Chinese literature. Zhu Shenghao lived in a time of war and turmoil , and lived a hard and poor life , so his translations were both imbued with deep patriotism, and his translations were based on naturalization strategies. As a scholar who returned from overseas studies, Liang Shiqiu believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the translation process with the purpose of spreading the culture of foreign countries.<br />
<br />
===Keywords===<br />
translation; translator; cultural identity; Shakespeare's plays<br />
<br />
===题目===<br />
译者文化身份对翻译的影响<br />
<br />
===摘要===<br />
梁实秋和朱生豪都是20世纪中国文学界翻译莎士比亚戏剧的杰出代表人物。朱生豪生活在战火纷飞，动荡不安的年代，生活过得很艰苦和贫困，所以他的翻译中都蕴含了深深的爱国主义情怀，翻译以归化策略为主。梁实秋作为海外学成归来的学者，认为文学是天才创作的。所以他以传播异国的文化为目的，在翻译过程中采取了异化策略。<br />
<br />
===关键词===<br />
翻译；译者；文化身份；莎士比亚剧<br />
<br />
===Introduction===<br />
<br />
Translating a work that is a re-recognition and re-expression of what the translator knows and transmits. On the one hand, the translator transmits the content of the original author, and on the other hand, the translator also incorporates his or her own interpretation and understanding into it. In traditional translation studies, whether the translation is faithful to the original work is the key criterion to measure the goodness of a translated work, and it is also an important criterion to judge a translator's qualification or otherwise. (Many. 2018: 85) Therefore, the translator plays an important role in both translating and interpreting, and the translator is the first person who is in direct contact with the original text.<br />
<br />
<br />
Benjamin, the famous German literary critic, once said : "In any discussion of translation, the traditional concept always revolves around fidelity and freedom: that is, the freedom to reproduce the original faithfully and the fidelity to the original in the reproduction." (Benjamin. 1968/2004: 20) However, in the process of translation, besides being faithful to the direct expression of the original, translators also have their own translation characteristics and strategies. The issue of "cultural identity" has also received more and more attention. (Fu, Wenhui. 2011: 16)<br />
<br />
There have been many Chinese translations of Shakespeare's plays in China, among which Zhu Shenghao and Liang Shiqiu are both classic representatives of Shakespeare's plays in translation. However, they differ in many aspects such as the purpose of their respective translations, translation styles, and translation contents. The reason for this is that the influence of their cultural identities on their translations cannot be ignored. This paper will try to explore the influence of their respective cultural identities on the translation purposes and translation contents by comparing their cultural identities and the social and cultural backgrounds in which they lived, so as to provide guiding inspirations and suggestions for translation practice activities.<br />
<br />
=== Introduction to the identity of the translator===<br />
Translators are also readers, however, they act as readers in a special sense; the ultimate goal of a translator is not to read and understand the original text, but to convey the original text he reads by interpreting it in another linguistic symbol (Wu Delu. 2016:211). Both Liang Shiqiu (1903-1987) and Zhu Shenghao (1912-1944) were famous translators of Shakespeare in China in the twentieth century, and their translations have stood the test of time. The contributions that Liang Shiqiu and Zhu Shenghao made to the Chinese literary world are well known.<br />
<br />
Cultural identity, or cultural identity, (Wang Ning. 1999:45) mainly includes a nation, group or individual's sense of identity with its own culture and perception of self-image,( Wang Zhenping. 2017:68) which is characterized by the fact that cultural identity carries the self-identified and recognized cultural characteristics of a certain group, and the manifestation of these characteristics in group members varies in strength and weakness depending on the objective environment. Cultural identity is expressed through the way people communicate, interpersonal relationships, and behavioral norms (Liu Shuang. 2000:90), and it is stable and fluid.<br />
<br />
"Although Liang Shiqiu and Zhu Shenghao are both known in contemporary times, they are different in terms of translation purpose, style, technique, and even phrasing, forming two different schools of Shakespeare translation in China." (Xi Yongji. 2007:245)<br />
<br />
====Zhu Shenghao's Cultural Identity====<br />
Zhu Shenghao is a famous translator. He was born on February 2, 1912, in Jiaxing, Zhejiang Province, to a family of small, declining merchants. Zhu Shenghao began to translate Shakespeare in 1935, but the translation process was difficult and the conditions were tough (the Japanese attacked Shanghai in 1937 and the city was in flames. Zhu Shenghao's house was burned down by the Japanese, and he escaped with the Oxford edition of the complete works of Shakespeare and some of his translations. (Most of his translations were burned by the Japanese.) However, he persisted in his translation career and devoted himself to it, eventually leaving us forever in 1944 due to lung disease from overwork.<br />
<br />
In less than ten years, he translated a total of thirty-one and a half Shakespeare plays with amazing perseverance and talent. Later, his wife, Song Qingyu, compiled all his translations and passed them on to the World Book Bureau in Shanghai, which published The Complete Works of Shakespeare in the fall of 1947. Many Shakespeare researchers could not believe that the Chinese could write such a high quality translation. It is easy to see that his remarkable talent was recognized both at home and abroad.<br />
<br />
Throughout the above, Zhu Shenghao lived in a time of war and turmoil, experienced the May Fourth Movement and other tides, and his translations were imbued with a deep sense of patriotism, so his translation of Shakespeare's plays was based on domestication strategies. (Yan Xiaojiang. 2010: 95) As a patriotic young man, he longed for China to be understood and to transmit and promote Chinese culture. The so-called naturalization means that the language and culture are the main focus, which ensures the fluency of the translation, reduces the strangeness of the original text, and allows the target language readers to better understand the original text.<br />
<br />
====Liang Shiqiu's Cultural Identity====<br />
Liang Shiqiu, whose original name was Zhihua, was born in Beijing. He was a famous Chinese modern and contemporary essayist, scholar, literary critic, translator, and the first authority on Shakespeare in China. He studied at the English Department of the University of Colorado, Harvard University and Columbia University Graduate School.<br />
<br />
However, it is worth mentioning that Liang believes that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "literature and art are the original creation of a few geniuses", "there is no literature and art for the majority, and literature and art are not for the majority ". (Liang Shiqiu: R.O.C. 23) "The highest art can only be understood by a few ...... Art has its own many grades, so the appreciation of art also has many grades." <br />
<br />
However, it is worth mentioning that Liang believed that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "The highest art can only be understood by a few", "Art has its own many grades, so the appreciation of art also has many grades. ". (Liang Shiqiu: R.O.C. 23) <br />
<br />
As for the satisfaction of the literary and artistic requirements of the general public, Liang Shiqiu arranged for them the arts such as story-telling and popular literary works, because their knowledge could only understand such works and they were only interested in such arts, as for the great works of art, like Shakespeare's plays, that naturally only the great artists could appreciate and appreciate them. Liang Shiqiu's mistake was to exaggerate the role of heroic figures such as geniuses and completely ignore the role of the general public in the creation and reception of art. (Wang Qili. 2004: 12) <br />
<br />
We can see that Liang Shiqiu was a scholar who returned from overseas, but he advocated "genius literature" and ignored the role of the people in art and culture. Liang Shiqiu began his translation of Shakespeare in 1930, and it took him nearly 40 long years to complete the translation of this masterpiece, which had a profound impact on the Chinese translation. (Zhou Li. 2016:30) At the same time, his literary thought was largely influenced by Western classicism and neo-humanism, so when translating, he mostly adopted the strategy of alienation.<br />
<br />
====Foreignization and domestication Strategies====<br />
<br />
According to Venuti, domestication is "bringing the original author into the desired language and culture of the translation", while dissimilation is "accepting the linguistic and cultural differences of the foreign work and bringing the reader into the foreign situation" (Venuti, 1995:20). (Venuti, 1995:20)<br />
<br />
Domestication means to localize the original language, to take the target language or the readers of the translation as the home, and to adopt the expressions that the target language readers are accustomed to in order to convey the content of the original. The translator is required to get closer to the readers of the target language, and the translation must become an authentic national language. This method helps readers understand the translation better and enhances the readability and appreciation of the translation.<br />
<br />
The method of Foreignization is: "the translator does not disturb the author as much as possible, so that the reader moves closer to the author". In translation, it means absorbing the expressions of foreign languages, requiring the translator to draw closer to the author and adopt the expressions corresponding to the source language used by the author to convey the content of the original text, that is, to take the language and culture of the original text as the home. Centering on the language and culture of the original language, the cultural characteristics and exoticism of the original language are preserved as much as possible; (Yan Xiaojiang. 2010: 95) Using the strategy of Foreignization helps readers better appreciate the differences in national culture, national characteristics and exotic elements such as language style features.<br />
<br />
===The cultural identity of translators in translation===<br />
First, the translator is the second pair of eyes of the reader. "For most readers who do not understand the original work, (the translator's interpretation) is the only way to enter the world of the original work" (Xu Jun 2014: 220). Therefore, the translator's performance in translation is directly related to the reader's acceptance. Moreover, under the translator's subjective role, "the flower of life of the original work gains a continuous, up-to-date and most flourishing opening in the translation" (Ben-jamin 1968/2004: 20). The translator is, in turn, the bearer and transmitter of the author's work. A translator's contribution is unquestionable if his or her translation is recognized by the public or the academic community.<br />
<br />
Liang Shiqiu's and Zhu Shenghao's translations have their own strengths, Liang's for scholars to study, Zhu's for the popularization of Shakespeare's works, and both translations interpret classic literary works from different perspectives. (Yan Xiaojiang. 2010:98) But both have made great contributions to world literature.<br />
<br />
====In terms of the original intention of translation====<br />
The reasons for Zhu Shenghao's translation of Shakespeare have also been explored, and all of them agree that personal interest, patriotic thought, dedication and financial embarrassment were the main motivations for his translation of Shakespeare. Here, we prefer to consider "interest" as the primary motivation. (Qiu Yunchen. 2010:591) Zhu Shenghao said, "I love Shakespeare's plays so much so that I have tried to read the whole text at least ten times from the beginning to the end. ......" Zhu's preference for Shakespeare is so obvious that "He was so passionate about Shakespeare that he would not stop reading and studying Shakespeare assiduously<br />
<br />
In addition, because Zhu Shenghao was born in an ordinary family and his parents died at an early age, his life was difficult, and he mentioned in his translations that he had to pay for translating Shakespeare's plays. Economic reasons also drove his perseverance in translating, and furthermore, Zhu Shenghao lived in a time of war and experienced the May Fourth Movement and other fashions, and his translations contained deep patriotism, a desire for China to be understood and to transmit Chinese culture. This patriotic sentiment also inspired his determination to translate Shakespeare's plays.<br />
<br />
Liang Shiqiu believed that there is a distinction between elegant and vulgar literature, genius always appreciate literature, the general public usually read popular literature. In Liang Shiqiu's view, not only the subject of creation can only be a very small number of geniuses, that is, the appreciation of literature is also the patent of a very small number of talented people, "only a few people can understand the highest art ......, literature and art is not for the majority." (Liang Shiqiu. 1988:117). According to Liang Shiqiu, "literature is created by genius".<br />
<br />
When he studied at Harvard University, he took the course "Literary Criticism after the Sixteenth Century" by the American neoclassicist Irving Babbitt, and was greatly influenced by Western humanist thought in literary thought and the Western cultural environment, so he set out to translate Shakespeare's plays with the aim of spreading the idea of foreign culture. Liang Shiqiu's translation of Shakespeare aimed to "preserve the most authentic things" and to convey the author's meaning visually. Liang Shiqiu's translation of Shakespeare was very faithful to the original text, and his opposition to "hard translations" and "bent translations" shows that he advocated faithfulness and fluency in translation. (Xiao Li. Li Xiaoying. 2012:95)<br />
<br />
====In terms of the content of the translation (taking the translation of Shakespeare as an example)====<br />
Zhu Shenghao stated at the beginning of his translation: "In translating this book, my aim is to maintain the charm of the original work as much as possible, and then to consider the second point if it is not feasible, that is, to convey the meaning and feelings faithfully of the original text in simple and easy-to-understand sentences; but I dare not agree with the rigid translation of word-by-word comparison.... I would like to be a reader and check the translation for any ambiguities. I must also pretend to be an actor on the stage, and examine whether the tone of speech is smooth and whether the syllables are in tune. It often takes days to think hard about a word or phrase that is not agreeable." (Zhu Shenghao. (2010:36) This shows that Zhu Shenghao paid more attention to the performance function of drama in translation of Shakespeare’s plays.<br />
<br />
For example: ( the translation of Zhu Shenghao)<br />
<br />
EGEUS: Stand forth，Demetrius． My noble lord，<br />
<br />
伊吉斯:走上前来，狄米特律斯。殿下，这个人，<br />
<br />
This man hath my consent to marry her．<br />
<br />
是我答应把我女儿嫁给他的<br />
<br />
Stand forth，Lysander．<br />
<br />
走上前来，拉山德。<br />
<br />
And，my gracious Duke， This man hath bewitched the bosom of my child．（莎士比亚.2011：22）<br />
<br />
殿下，这个人引诱坏了我的孩子 （朱生豪. 2013：9）<br />
<br />
In addition, influenced by traditional Chinese moral and ethical thinking, when obscene words and indecent phrases appeared in the original text, Zhu Shenghao basically "purified" or arbitrarily rewrote them, or simply deleted them without translation. Perhaps it is also the fact that his translations conform to the requirements of Chinese moral culture that makes his works so well-received. The advertisement published by World Bookstore clearly states two sentences: "The original text is brilliant, a treasure of world literature ornaments; the translation is beautiful and fluent, keeping the charm of the original work. <br />
For example, his translation. <br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent． (Ⅲ．ⅱ) (莎士比亚.2011:110)<br />
<br />
拉山德:放开手，你这猫! 你这牛蒡子! 贱东西，放开手!<br />
<br />
否则我要像摔掉身上一条蛇那样摔掉你了(莎士比亚．2013:117 )。<br />
<br />
Liang Shiqiu believed that translation should be faithful to the original text, so his translation content can be summarized as "faithfulness and fidelity". The style of "faith" and "faithfulness" has been developed. (Li Jiawei/Hui Lijun. 2017:75) Because of this faithfulness, Liang Shiqiu believed that any arbitrary rewriting or deletion of the original work would be unfaithful to the work, and that the vulgar language in Shakespeare's plays has its specific role in portraying characters and increasing the stage effect. Therefore, he kept the obscene words in the original text intact in the translation process.<br />
<br />
First: Stay true to the original text and try not to delete or subtract from it.For example:<br />
<br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent.(Ⅲ.ⅱ)(莎士比亚.2001:110)<br />
<br />
Translation of Liang Shiqiu:<br />
<br />
赖,走开，你这个猫，你这个缠人的东西! 下流的东西，松手，<br />
<br />
否则我要把你像是毒蛇一般的甩开(莎士比亚.梁实秋译2001:110)。<br />
<br />
HELENA She was a vixen when she went toschool: <br />
<br />
And though she be but little，she is fierce．(Ⅲ． ⅱ) (莎士比亚.梁实秋译2001:116)<br />
<br />
海 上学时她就是个狐狸精。<br />
<br />
她虽然身材小，她很凶(莎士比亚.梁实秋译2001: 117) 。<br />
<br />
Second, Liang Shiqiu's translations retain the punctuation of the original texts (Li Jiawei/Hui Lijun. 2017:75) Liang believes that retaining punctuation makes the translations more "Shakespearean". "The punctuation used by Shakespeare may seem less formal, but in fact it is a self-contained system, designed to point out the effect of intonation when the actors recite their lines. Based on this clarification, I then decided to preserve as much of Shakespeare's original punctuation as possible in a text, with the result that where there is an original sentence, there is a translation". (Liang Shiqiu. 1966) <br />
<br />
Therefore, Liang Shiqiu's translation of Shakespeare pays more attention to the literary function of drama and more attention to the stage function of literature. <br />
<br />
For example, a fragment of Liang Shiqiu's translation of Hamlet.<br />
<br />
Queen. There is a willow grows aslant a brook,<br />
That shows his hoar leaves in the glassy stream;<br />
There with fantastic garlands did she come,<br />
Of crow-flowers, nettles, daisies, and long purples,<br />
That liberal shepherds give a grosser name.<br />
But our cold maids do dead man’s fingers call them:<br />
There, on the pendent boughs her coronet weeds<br />
Clambering to hang ,an envious sliver broke,<br />
When down her weedy trophies and herself<br />
Fell in the weeping brook. Her clothes spread wide;<br />
And, mermaid-like, awhile they bore her up;<br />
Which time she chanted snatches of old tunes; As one<br />
incapable of her own distress,<br />
Or like a creature native and indu’d<br />
Unto that element: but long it could not be<br />
Till that her garments ,heavy with her drink,<br />
Pull’d the poor wretch from her melodious lay<br />
To muddy death.<br />
（shakespeare, hamlet, act Ⅳ, scenceⅦ）<br />
<br />
Liang’s version :<br />
<br />
河边有一株斜长着的杨柳，白叶倒映在玻璃似的流水里；他就来到那个地方，拿着些奇异的花圈，扎的是毛莨、荨麻、延命菊，以及粗野牧人呼之不雅之名而纯洁女郎都呼为“死人指”的紫兰。 就在那里，她爬上树枝想去挂她的花圈，无情的枝子断了；她的花圈和她自身于是坠入呜咽的河流。 她的衣服展开，像是鲛人似的，把她浮上来一会儿，这时节她唱了几句古歌，好像不知自身痛苦似的，又好像是水下生长的动物似的；但是这情形没有多久，她的衣服湿透就变重了，于是把这可怜的人儿于曼声高唱中扯到污泥的死所去了。<br />
<br />
===Conclusion===<br />
The translator's cultural identity is impressed by various factors such as the different backgrounds of the translator's life and the different cultural ideas he or she has received, and this identity is present in the translator's translation works almost all his or her life. In other words, the translator's cultural identity has a great and lasting influence on the choice of his or her translation strategy, and it can also be said that readers can learn the translator's cultural identity through his or her translation works. <br />
<br />
For example, Zhu Shenghao, who lived in the era of constant war, had a deep patriotic feeling. So he wanted China to be understood by the world or more countries, to be able to transmit and carry forward Chinese culture. In addition, he was influenced by the deep-rooted moral and ethical thoughts of traditional Chinese culture, so he adopted a naturalization strategy in the translation process. However, looking at the translator Liang Shiqiu again, as a scholar who returned from studying in the West, he received the idea of Western humanism, and in addition, he believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the process of translation with the aim of spreading foreign culture, and translated the original text word by word, sentence by sentence, and presented it to the readers without evasion. <br />
<br />
By briefly exploring the cultural identities and translation ideas of the two translators, we can see that both of them have their own merits, but also their own disadvantages. Throughout the contemporary era, the phenomenon of cultural globalization is also increasing, and most of the excellent works have been translated into multiple languages and spread, but for the translators, we should learn from the advantages of the previous translators, but that is, we should combine the East and the West, and master the translation skills to maintain the content of the original text to the greatest extent and ensure the accuracy of the text.<br />
<br />
===References===<br />
<br />
Fu Wenhui付文慧．多重文化身份下之戴乃迭英译阐释［The Interpretation of Dai Naidian's English Translation under Multiple Cultural Identities］中国翻译[ Chinese Translation]，2011，32(6):16—20．<br />
<br />
Yan Xiaojiang严晓江． 梁实秋与朱生豪莎剧译文特点之比较[A Comparison of the Characteristics of Liang Shiqiu's and Zhu Shenghao's Translations of Shakespeare]南通大学学报(社会科学版)[Journal of Nantong University (Social Science Edition)，2010，26(4)<br />
<br />
Liang Shiqiu.梁实秋. 翻译莎士比亚[M]//梁实秋. 莎士比亚诞辰四百周年纪念集. [Translation of Shakespeare by Liang Shiqiu. Shakespeare's 400th anniversary]. 台湾: 中华书局[Taiwan:Zhong-Hua Book Bureau].1966.<br />
<br />
Qiu Yuchen.邱蕴琛. 小议朱生豪译莎动因[A small discussion on the motivation of Zhu Shenghao's translation of Sha].科技信息[Science and Technology Information].2010,(07):448-591.<br />
<br />
Zhou Wen周文. 朱生豪翻译观探微 [An exploration of Zhu Shenghao's concept of translation].科技信息(科学教研) [Science and Technology Information (Science Education and Research)].,2007,(22):127-128.. <br />
<br />
Xi Yongji奚永吉 . 莎士比亚翻译比较美学 [Comparative aesthetics of Shakespeare translation ] 上海：上海外语教育出版社[Shanghai: Shanghai Foreign Language Education Press].2007.<br />
<br />
Wu Delu.吴得禄.译者文化身份对翻译的影响[The influence of translators' cultural identity on translation].读书文摘[Reading Digest].2016(08):211.<br />
<br />
Wang Ning王宁．文学研究中的文化身份问题[Cultural Identity in Literary Studies] 外国文学[Foreign Literature].1999(4):48—51．<br />
<br />
Liu Shuang刘双．文化身份与跨文化传播[Cultural identity and cross-cultural communication]外语学刊[Journal of Foreign Languages]，2000(1):87—91．<br />
<br />
Wang Qili王岐立．梁实秋文学思想浅析：[An analysis of Liang Shiqiu's literary thought]:中山大学研究生学刊 [Graduate Journal of Sun Yat-sen University].2004<br />
<br />
Zhu Shenghao 朱生豪.译者自序[Translator's Preface].文学界(专辑版)[Literature (album edition)].2010(09):36.<br />
<br />
Shakespeare.莎士比亚 四大喜剧 梁实秋译[The Four Great Comedies translated by Liang Shiqiu].北京:中国广播电视出版社.[Beijing: China Radio and Television Press].2001<br />
<br />
Shakespeare.莎士比亚． 仲夏夜之梦 朱生豪译．[A Midsummer Night's Dream translated by Zhu Shenghao].上海:上海世界图书出版公司 [Shanghai: Shanghai World Book Publishing Company],2013．<br />
<br />
Liang Shiqiu.梁实秋 文学与革命.偏见集[Literature and Revolution. The collection of prejudices].南京:正中书局[Nanjing: Zhengzhong Shuji].中华民国二十三年七月.<br />
<br />
==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Toury's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
<br />
===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
<br />
===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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===Toury and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Toury also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Toury proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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In Descriptive Translation and Beyond, Toury describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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According to Toury, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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According to Toury, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Toury's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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According to Toury, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Toury concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Toury believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Toury is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Toury has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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In his study of descriptive translation, Toury emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Toury's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Toury's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===References===<br />
Li Hongman 李红满. (2002). 论当代西方翻译研究范式的转变[J]. [On the Paradigm Shift in Contemporary Western Translation Studies]. 外语与翻译. [Foreign Languages and Translations]. <br />
<br />
Zhang Meifang 张美芳. (2000). 翻译学的目标与结构——霍姆斯的译学构想介评[J]. [The Objectives and Structure of Translation Studies - A Review of Holmes' Vision of Translation Studies]. 中国翻译. [China Traslation].<br />
<br />
Toury Gideon. (2001). ''Descriptive Translation Studies and Beyond''[M]. Shanghai:Shanghai Foreign Language Education Press.<br />
<br />
Lin Kenan 林克难. (2001). 翻译研究:从规范走向描写[J]. [Translation Studies: From Specification to Description]. 中国翻译. [China Traslation].<br />
<br />
Vermeer Hans J. (1996). A Skopos Theory of Translation[M]. Heidellburg:TEXT-con.<br />
<br />
Venuti Lawrence. (1995). The Translator’s Invisibility[M]. A History of Transla-tion.London&New York:Routledge.<br />
<br />
Snell-Homby Mary. (1995). Translation Studies.AnIntegrated Approach[M]. Re-vised ed.Amsterdam:John Benjamins.<br />
<br />
Hemans Theo (1985). ed.The manipulation of Literature[M]. London&Sydney:Croom Helm.<br />
<br />
Han Ziman, Liu Fang 韩子满, 刘芳. （2005）. 描述翻译研究的成就与不足[J]. [Describe the achievements and shortcomings of translation studies]. 外语学刊. [Journal of Foreign Languages].<br />
<br />
Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M]. [New Horizons in Translation Studies]. 青岛:青岛出版社. [Qingdao:Qingdao Publishing House].<br />
<br />
==An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
<br />
<center>肖伊宁 Xiao Yining 202020080655 亚非语言文学</center><br />
<br />
===Abstract:=== <br />
This paper introduces the influence and contribution of James Holmes, Gideon Toury and others on the development of descriptive translation studies. It also discusses the positive significance of descriptive translation research paradigm in the field of translation studies and its limitations. The purpose of this paper is to make readers understand the necessity of descriptive translation study by summarizing its development process and advantages. Meanwhile, by analyzing the relationship between descriptive translation studies and normative translation studies, this paper refutes the views that descriptive translation studies and normative translation studies are mutually exclusive, and helps the readers to understand deeply the status of descriptive translation studies.<br />
<br />
===摘要：===<br />
本文介绍了詹姆斯·霍姆斯（James Holmes）、图里（Gideon Toury）等人对于描写性翻译研究产生与发展的影响和贡献.同时论述了描写性翻译研究范式对于翻译学研究领域的积极意义和它的局限性。意在通过概述其发展历程和优点让读者了解描写性翻译研究的必要性，同时又通过剖析描写性翻译研究和规范性翻译研究的关系，反驳那些把描写性翻译研究和规范性翻译研究互斥的观点，使读者深刻理解描写性翻译研究的地位。<br />
<br />
===Key words:===<br />
descriptive translation studies; normative translation studies; limitation; necessity; relationship.<br />
<br />
===关键词：===描写性翻译研究；规范性翻译研究；局限性；必要性；关系.<br />
<br />
===Chapter 1 Introduction===<br />
<br />
Translation has a history of more than 2000 years. In the long-term and varied translation activities, People have more and more ideas about translation and produced many specific translation theories. For the sustainable development of theories, scholars of different schools in different periods have conducted their own studies on translation from different perspectives. The accumulated research experience from different research perspectives has led to the formation of diverse translation research methods.（Liao Qiyi 2002，5）<br />
<br />
Before the appearance of descriptive translation studies, translation theories tended to be normative both in China and abroad. At the beginning, most of them are inductive summaries of the experience in translation practice. Taking early Translation theories in China as examples, they sumer up the practical experience of translation into famous sayings, which can be used to guide the translation activities of later generations. Such as Yan Fu's "faithfulness, expressiveness and elegance", Lu Xun's "rahter to be faithful than smooth" and Lin Yutang's "faithfulness smoothness elegance". （Liao Qiyi 2002，6）<br />
<br />
In the second half of the 20th century, with the development of linguistics and applied linguistics, the study of translation has become more systematic. Some researchers regard translation as a branch of linguistics. For example, Catford defined translation as replacing textual materials in another language with equivalent materials in one language. Therefore, translation researchers began to use some basic principles of linguistics to describe the translation process and evaluate the translated works. For example, Newmark summarized seven methods of translating metaphors from some specific language structures and phenomena in the source language. (Catford 1965，20) <br />
<br />
However, these translation studies are actually "normative". They all stipulated some norms that all translators should follow in their translation practice regardless of the era, the working objects and the cognitive environment of translators and readers. If you do not follow these norms, you will be considered "misleading readers" or "unfaithful to the original work". Before the 1950s, normative translation theories were highly praised, which were basically unshakable guidelines in the field of translation. However, with the increasing frequency of cross-cultural international communication and the increasing number of translation activities, the requirements for translation theories are becoming more and more diverse. Translation practice needs new theories. People gradually realized that normative translation theories can not solve the various problems encountered in translation. Therefore, translation researchers began to pursue the study of translation in the era, and descriptive translation studies came into being.(Lin Kenan 2001, 44)<br />
<br />
===Chapter 2 The emergence and development of descriptive translation studies===<br />
<br />
In the 1990s, descriptive translation studies began to rise in foreign countries, but this research method was not formed suddenly. Before that, many scholars pointed out the necessity of descriptive translation studies and the specific assumptions of descriptive translation studies. These assumptions are the solid foundation for the establishment of descriptive translation research method and also the reason for the rapid development of descriptive translation studies.<br />
<br />
====2.1 John MacFarlane====<br />
<br />
In 1953, John MacFarlane published his paper ''Mode of Translation'' in the ''Durhram University Journal''. In the thesis, MacFarlan believes that it is a wrong criticism and comment to deny the role of translation and deprive some translation methods of the right to call themselves translation just because the translation does not realize the equivalence with the original in all aspects. Macfarlane also cites I.A. Richards' view in ''The Principles of Literary Criticism'' that even reading the same work at the same time often has different reading methods.From this we can infer that we must not believe that there is a unique translation. Since the original text has different meanings, it is inevitable that different translations will emerge from it . All translated works can be called translation, but none of them is "ideal" or "real" translation.(Lin Kenan 2001, 44)<br />
<br />
Macfarlane believes that since translation is so complex and elusive, it is impossible for us to draw an absolute standard for accurate translation. But he also called on translation researchers to find a new way to study translation. This new approach should accept the existing translation rather than the one we idealize. It should draw inspiration from the study of the nature of translation, rather than let translation do something it can't do. This is obviously a call for another kind of translation study. Although it does not clearly point out the new way of translation study, it points out that the existing translation research is incomplete and idealistic.Unfortunately, MacFarlane's views did not attract the attention of the field of translation at that time.(Lin Kenan 2001, 44)<br />
<br />
<br />
====2.2 Firth====<br />
<br />
Since the 1970s, the traditional research on the semantic relationship between the original text and the target text began to decline. For a long time, it has been widely believed that translation should first be the transformation of meaning, and the traditional distinction between literal translation and free translation is the product of this concept. Researchers have begun to challenge this concept and propose to study translation from the perspective of context. Firth is one of the early researchers who pointed out that the structure and system of language should be combined with the structure and system in context.Baker believes that the change from meaning to usage or from concept to environment has promoted the development of descriptive translation studies in general, especially the corpus studies of descriptive translation studies.(Baker 1995, 236-240) <br />
<br />
====2.3 James Holmes====<br />
<br />
With regard to research methods, scholars have been dissatisfied with the traditional introspective approach to translation studies since the 1970s. James Holmes points out that the weakness and naivety of most contemporary translation theories are caused by introspective research methods. Researchers should investigate functional authentic texts. As the founder of the school of Translation Studies, Holmes pointed out the scope and structural mode involved in the new field of translation studies in his book ''The Name and Nature of Translation Studies''(1972). He believed that the research object of translation studies was the translation that appeared in a certain culture, and the research method was practicing on the basis of experience.(Holmes 1988, 101）<br />
<br />
"He divides translation studies into three categories:<br />
(1) Description: to describe the special phenomenon of translation in real life;<br />
(2) Theory: establishing the principle of explaining translation phenomena;<br />
(3) Application: the information obtained from the former two is used in translation practice and translator training."（Liao Qiyi 2002，54） <br />
<br />
He discusses the dialectical relationship between descriptive translation studies, theoretical translation studies and applied translation studies, and believes that the theoretical branch is subordinate to the descriptive branch, and that only when the description of the translation process reaches a certain level and the collection of practical data reaches a certain amount can the theory have a practical development. Therefore, under the circumstances of frequent translation activities at that time, various translation theories based on experience emerged in an endless stream, but they were mutually exclusive. <br />
<br />
For the sustainable development of translation theory, Holmes proposed the next goal of translation research, that is, to establish a description system of translation, to describe the corresponding symbol system, rules and classification between the original text and the translated text Based on this, a more extensive comparative study was carried out.After the formation of this description system, the goal of translation studies is to establish a comprehensive theory. But this development process is not one-way, but dialectical, each of the three branches must serve the other two branches. "Translation description provides basic data on which translation theories are built. One branch provides materials for the other two branches, and then uses the findings provided by the other two. For example, it is impossible to establish a translation theory without describing the detailed and specific data provided by descriptive research and applied research; however, on the other hand, You have to have at least one intuitive theoretical hypothesis to start studying the other two fields."（Liao Qiyi 2002，55）<br />
<br />
Holmes further subdivided each branch. For example, the description branch includes three different descriptions based on translation, function and process. Taking translation work as the starting point requires the description of the actual translation centered on the work. taking the function as the starting point, it is necessary to show the influence of cultural factors on the reader's receptivity of the target text. Taking the process as the starting point, it pays attention to the translator's thinking process in the translation.（Liao Qiyi 2002，55）<br />
<br />
Compared with traditional translation theories, Holmes' method of describing the translation process shows another change. That is, he tries to better translate a certain symbol type by describing various translation methods in different periods and their usage in history. Holmes’s article is highly influential in that descriptive translation studies has given rise to " a considerable widening of the horizon, since any and all phenomena relating to translation, in the broadest sense, become objects of study." (Hermans 1985, 14).<br />
<br />
However, it is a pity that descriptive translation studies received little attention in the academic circle at that time, until the Israeli scholar Gideon Toury has made a systematic and comprehensive study of descriptive translation studies on the basis of Holmes. However, the framework of descriptive translation proposed by Holmes still provides a correct direction for the development of translation studies and makes translation studies pay more attention to descriptive translation studies.<br />
<br />
====2.4 Polysystem Theory====<br />
<br />
In the early 1970s, Zohar first put forward the polysystem theory, shaking the traditional translation view that the original text is Paramount and the translation can only be derived text. "The polysystem(多元体系派) is not satisfied with the achievements made by the translation studies(翻译研究派). It uses the theoretical system and research methods of Russian formalism for reference, and introduces the concept of "polysystem", which breaks through the boundaries between traditional linguistics and literature. Combined with the theory of translation studies, it makes a thorough study of the factors influencing the translation process and the multiple criteria of translation Research ."（Liao Qiyi 2002, 59）<br />
<br />
According to Polysystem, literature, politics, religion, economy and other systems are all part of a larger, multi-level and dynamically changing polysystem. In this polysystem, each system is interdependent and interacts with each other. Most of the traditional translation studies are based on the original text to judge the quality of the target text. In fact, the original text is not the only factor determining the target text, and the quality of the target text is not the only problem worth discussing in translation studies. From the choice of translation materials and strategies to the status and function of the target culture, they are influenced by a series of social factors inside and outside the target culture.（Liao Qiyi 2002, 59）<br />
<br />
Polysystem theory expands the scope of research, opens up new research approaches, promotes the cultural turn of translation studies, makes us have a more comprehensive understanding of translation phenomena, makes translation studies get rid of the application orientation, and improves the theoretical and academic nature of translation studies.（Zhang Nanfeng 2002, 19）<br />
<br />
====2.5 Gideon Toury<br />
<br />
Toury's translation theory and translation research theory are deeply influenced by Zohar and Holmes. Since 1975, in order to verify Zohar's translation theory, Toury has carried out field research in Tel Aviv University. He wants to find out the systematic rules that restrict translation by collecting the actual choices made in the process of translation. According to his research results, He found that the choice of most translation works is subject to ideology rather than linguistics or aesthetics, and the translations that are inconsistent with the existing translation theories can also be recognized by readers. (Liao Qiyi 2002, 68）<br />
<br />
This makes him realize that existing source system centered translation theories are not comprehensive, that makes him start to seek a new translation theory, that is, a comprehensive translation theory based on field research Tuli published his book ''exploration of translation theory''. After the publication of this work, the focus of translation studies shifted from theory to description.From 1980 to 1995, Toury supplemented and revised the descriptive translation theory on the basis of Holmes. His book ''Descriptive Translation Studies–and beyond'' is the practice and application of Holmes' descriptive translation theory. The book has also become the most comprehensive and systematic work on translation studies. He proposed that the descriptive nature of translation and the status and function of the target language are determined by the culture of the target language. (Liao Qiyi 2002, 69）<br />
<br />
Translation is restricted by a series of norms, which are culturally relevant within the cultural framework of the target language on which the translator relies. According to Toury, descriptive translation studies are based on norms and guided by rules. The purpose of descriptive translation studies is to analyze the general rules of translation by comparing the source text with the target text. He proposes that the production of translation involves the literary background in the target culture. The concept of "one to one correspondence" in translation and the translation requirements of literary and linguistic equivalence are abandoned. It shakes the idea that the original information is invariable. It also puts forward the idea that the original text and the translation should be integrated in the cultural system.(Liao Qiyi 2002, 69）<br />
<br />
In 1989, JoséLambert and Toury founded an international journal target, which is subtitled "International Journal of translation studies" and covers academic works on descriptive translation studies. This is another impetus to expand descriptive translation studies internationally. <br />
<br />
Gideon Toury also analyzes the reasons for the stagnant development of descriptive translation studies in his works："One of the main reasons for the prevailing underdevelopment of a descriptive branch within Translation Studies has no doubt been an overriding orientation towards practical applications,which has marked-and marred-scholarly work at least since the nineteen sixties.Thus, whereas for most empirical sciences, including even Linguistics, such applications-important as they may be-are presented merely as extensions into the world, the immediate needs of particular applications of Translation Studies have often been taken as a major constraint on the formation of the theory itself, or even as the very reason for its existence. Small wonder that a scholarly framework geared almost exclusively towards applicability in practice should show preference for prescriptivism at the expense of description, explanation and prediction. " (Toury 2012. xii)<br />
<br />
He criticizes this phenomenon and thinks that most descriptive research is conducted in other disciplines other than translation studies, such as contrastive linguistics, contrastive textualism, comparative literature and stylistic comparison, which is a kind of behavior that the translation circle is avoiding the research within its own scope of competence.<br />
<br />
====2.6 Snell-Hornby<br />
<br />
In the 1990s, more linguists began to question the traditional concept of equivalence and the status of the original text. Snell - Homb said :“Equivalence is unsuitable as a basic concept in translation theory : the term equivalence, apart from being imprecise and ill-defined..presents an illusion of symmetry between languages which hardly exists beyond the level of vague approximations and which distorts the basic problems of translation." (Mary Snell-Hornby 1988，22) She is critical of the traditional literary translation theory and the translation theory of the linguistic school in the 1960s (especially the manipulation school). She agrees with the opinion of the translation studies that translation study should not be subordinate to comparative literature, linguistics or other disciplines, but should be an independent discipline, and should adopt a holistic and integrated approach to the study of translation. <br />
<br />
Other scholars tried to further develop the concept of equivalence and classify it. They pointed out that in addition to exploring the source text, it is also very important to study the target language and its specific text types.Therefore, translation studies should investigate the real texts in the original and target languages. This research demand has made the descriptive translation studies develop rapidly and gradually take the place of normative translation studies and occupy the central position in translation studies. "Description" has become a new trend in translation studies. And Mary Snell Hornby's ''Translation Studies:An Integrated Approach'' is regarded as a major force in translation studies. (Wang Peng 2008, 96)<br />
<br />
===Chapter 3 The relationship between normative translation studies and descriptive translation studies===<br />
<br />
====3.1 The value of descriptive translation studies and the limitations of normative translation studies====<br />
<br />
In fact, the traditional western translation research paradigm is normative translation research, that is, normative translation research approach, or a kind of translation research that sets standards to specify how to translate well in a specific culture. Traditional normative translation studies focus on the comparison of texts, trying to explore the law of language conversion, judge the quality of the translation, and then provide specific guidance for translation practice.<br />
<br />
Generally speaking, normative translation studies have the following characteristics：the establishment of eternal principles or standards for translation is usually based on the translator's personal experience in solving specific translation problems for others to follow, regardless of the number of readers and socio-cultural background changes. It is often taken for granted that any betrayal of these rules at the linguistic level should be labeled as disloyal, structurally heavy or misleading, regardless of the historical background and context of translation. The academic interest in seeking code conversion mechanism and setting translation principles or standards can be understood as efforts to make up for the lack of understanding and expression ability at the language level. （Han Ziman，Liu Fang 2005，98) <br />
<br />
Maria Tymoczko believes that："As a language art, translation has often been considered from the viewpoint of timeless linguistic rules(which has led to a normative tendency in the theory.)" (Maria Tymoczko 1999, 25) Because in the early days, people only regarded translation as a kind of language art, and didn't pay much attention to the cultural environment. Even when it came to culture, they finally focused on the specific translation skills. Because they paid too much attention to the study of translation skills, normative translation research was always inseparable from the debate between literal translation and free translation.<br />
<br />
Is there an absolute norm to follow in translation? Translation is a social and cultural activity involving two cultures, so it is bound to be restricted by two different cultural norms. Translation is by no means merely a language transformation in the sense, and the recognition and acceptance of a certain translation strategy cannot be determined by the translator's personal ability. It is restricted by many factors such as history, society, culture, politics, aesthetic taste and readers' expectation. In this sense, there is no absolute norm. （Han Ziman，Liu Fang 2005，97) <br />
<br />
Normative translation theories pay too much attention to the transcendental statement of translation and set standards or principles to ensure the quality of translation. This undoubtedly limits translation studies and makes translation scholars feel suffocated. Because of these limitations in normative translation studies, the further development of translation studies has been hindered, so the necessity of descriptive studies have been reversed. In order to have a more comprehensive understanding of translation, descriptive translation studies have gradually developed and given full play to their value：<br />
<br />
(1) First of all, descriptive translation studies have made great contributions to the development of translation studies. Translation phenomenon, which has always been on the edge, has entered the field of vision of translation researchers. Before the advent of descriptive translation studies, it was generally believed that only the translated works which are fully equivalent to the original text can be regarded as translation. Therefore, at that time, people criticized the translation works that did not achieve complete equivalence, and even did not include them in translation studies. Translation studies have always been limited to the study of equivalence between texts. <br />
<br />
However, descriptive translation researchers believe that as long as they appear in the target culture in the face of translation or the target language readers think that they are translations, all texts can be called "translation" In this way, the scope of translation studies has been expanded. Some extreme but factual translation phenomena, such as conversion(translating through an intermediary language) and pseudo-translation (translating without the original text), have been brought into the scope of translation studies.(Toury 2012, 32)<br />
<br />
(2)Secondly, descriptive translation studies no longer focus on the static text system as the previous normative translation studies, but pay more attention to the dynamic relationship between translation practice and the ever-changing social and cultural environment of the target language. This chagemakes people realize that in order to study translation more systematically and comprehensively,the method of contextlization should be adopted. Only by putting the translated works back into the historical environment and socio-cultural context of their creation can the translation phenomenon be described more accurately. For example, Piao (gone with the wind) translated by Fu Donghua is the object of criticism by many scholars who advocate foreignization translation. Some scholars claim that domestication is "the wrong way of translation". (Liu Yingkai 1987, 22) <br />
<br />
The example they cited is Fu's ''Piao(Gone with the Wind)''However, in the analysis, they have not made in-depth discussion on the reasons for Fu's choice of domestication, and have not noticed that there are many examples of extreme Foreignization in his early translation works. Therefore, it seems unfair to criticize Fu. It is only in early 21st century that this problem has gradually attracted the attention of scholars. Some scholars compare Fu's ''Piao(Gone with the Wind)''with Li Yeguang and others’ translations ,and compare several macro cultural factors influencing Fu Donghua's ''Piao(Gone with the Wind)''. They came to the conclusion that "the gain and loss of a work should be measured from the perspective of history"(冯庆华、王昱1998 :56)This example illustrates the value of descriptive translation studies, that is, to make a diachronic study of translation phenomena, rather than merely confined to synchronic studies.（Han Ziman，Liu Fang 2005，98) <br />
<br />
====3.2 The limitations of descriptive translation studies and the value of normative translation studies====<br />
<br />
First of all, descriptive translation studies are not perfect at present. Toury believes that the fundamental purpose of descriptive translation studies is to establish these potential norms and their influence on translators' choice of translation strategies. However, he seems to go to another extreme, regarding the target language and its culture as everything, completely ignoring the role of the source language and the translator in the process of translation. Moreover, he has not discussed in detail how these factors restrict the translator, how the translator makes the choice and why he makes such a choice. Therefore, although his theory is undoubtedly meaningful and instructive, it is not perfect.(Liu Zongyan 2008, 201) <br />
<br />
Moreover, descriptive translation studies emphasize the objectivity and neutrality of the researchers and avoid value judgment too much. Descriptive translation studies advocate that researchers should be objective, neutral and detached from the research objects. Toury clearly believes that the study of culture and history can be neutral. In his works, he tried to show an objective appearance by using a lot of scientific terms. Dirk Delabastita and Lieven D'hulst, in their collection European Shakespeares, repeatedly stressed that translation researchers should maintain a "detached and purely descriptive attitude." ( Hermans 1999 , 36) <br />
<br />
This requirement has been questioned by many scholars, including some closely related to descriptive translation studies. For example, Hans J. Vermeer thinks that Toury's early research methods are in fact "meta - prescriptive" in a sense, because he sets the preconditions for the analysis of translation.(Vermeer 1996 :49) Lawrence Venuti proposed that "translation studies can never be merely descriptive". He pointed out that merely taking translation as a research topic of cultural history or cultural criticism is already a resistance to the marginal position of translation in the current cultural hierarchy, and the choice of topics in a specific historical period is always related to the current cultural needs.（Han Ziman，Liu Fang 2005，99)<br />
<br />
On the other hand, descriptive translation studies are not helpful to people's understanding of the merits and demerits of specific translation works. Excessive promotion of descriptive translation studies will not be conducive to the improvement of translation quality, and even have a negative impact on translation practice. <br />
<br />
Normative translation studies have been overemphasized and become rigid dogma. It is only an incomplete research method, and it is not wrong. Moreover, for some texts, descriptive translation theory can not meet their requirements. For example, legal texts and dictionary texts are very formal texts. The use of words and syntactic structure have strict requirements, and the translation of such texts has a high requirement for faithfulness. At this time, the value of normative translation research is reflected.（Han Ziman，Liu Fang 2005, 99)<br />
<br />
====3.3 The relationship between prescriptive translation studies and descriptive translation studies====<br />
<br />
In linguistics, norms and descriptions are a pair of relative theoretical principles and two relative methodological categories. The traditional translation principles only focus on principles, standards, methods and techniques, which are normative studies. Nowadays, translation studies focus on description, which is composed of linguistics, literary criticism theory, psychology, philosophy, sociology, culture, etc. According to the above analysis, the two are complementary. The value of descriptive translation studies lies in its ability to make up for the limitations of normative translation studies. Normative translation studies also play an irreplaceable role in the translation of some special texts. Therefore, we can't think about the relationship between the two from the perspective of binary opposition. Although they are two opposite concepts, they are not incompatible.（Han Ziman，Liu Fang 2005, 100. )<br />
<br />
The view of binary opposition can not deal with complex translation studies. The application of the two research methods should be flexible. We should choose the appropriate method according to different research objects. We need to have multiple coexistence Thinking. As for the debate about which is better or worse, in the author's opinion, it is unnecessary. Nida has also stressed that "translation theory should be inclusive, and various means should be used to solve various problems in translation."(Liao Qiyi 2002, 6)In fact, the development of descriptive translation studies is not to overthrow the traditional normative translation theories, but to criticize the lack of normative translation theories and supplement the normative research.<br />
<br />
===Chapter 4 Conclusion=== <br />
<br />
Translation was officially recognized as an independent discipline more than 30 years, is a very young discipline, but in fact, the history of translation activities is not short，There are a lot of translation theories in both China and the West. However, due to the lag of descriptive translation studies, there is still a lot of space for research. Both Chinese and Western scholars believe that the ultimate goal of translation studies is to establish translation norms and principles, which are not the summary of previous personal experience, but the basis of a large number of descriptive translation studies On the basis of the standard.<br />
<br />
Descriptive and normative are the dual attributes of any discipline. Descriptiveness is the basis, premise and condition of normalization. Normalization is the development, result and purpose of descriptive. Translation studies are both descriptive and normative. It is the unity of opposites between descriptive and normative. In other words, descriptive translation studies and normative translation studies are like the positive and negative sides of a coin, It cannot be separated . It is one-sided and wrong to emphasize only the standardization of translation or the description of translation.<br />
<br />
Descriptive translation studies are intended to explain the process and phenomenon of translation. Compared with the micro analysis of normative translation studies, it studies translation from a macro perspective. Although there are still some deficiencies in descriptive translation theory, descriptive translatology provides a new perspective and analysis approach for translation studies, which deserves our attention and development.<br />
<br />
===Chapter 5 Reference===<br />
<br />
Baker. (1995). Corpora Linguistics and Translation Studies: an Overview and Some Suggestions for Future Reseearch. Target.<br />
<br />
J.C.Catford. (1965). A Linguistic Theory Of Translation. Oxford:Oxford University Press, 20.<br />
<br />
Hermans,Theo. (1985). The Manipulation of Literature: Studies in Literary Translation. Beckenham: Croom Helm.<br />
<br />
Hermans,Theo. (1999) . Translation in Systems . Manchester: St Jerome Publishing.<br />
<br />
Holmes,J.S. (1988). Translated Papers on Literary Translation and Translation Studies. Amsterdam: Rodopi.<br />
<br />
Meria Tymoczko. (1999). Translation in a Postcolonial Context - Early Irish Literature in English Translation. St.Jerome Publishing.<br />
<br />
Snell-Hornby. (1988). Translation Studies: An Integrated Approach. Amsterdam/Philadelphia: John Benjamins.<br />
<br />
Han Ziman 韩子满, Liu Fang 刘芳. (2005). 描述翻译研究的成就与不足[Achievements and Shortcomings of Descriptive Translation Studies]. 外语学刊[Foreign Language Research](03).<br />
<br />
Liao Qiyi 廖七一. (2002). 当代西方翻译理论探索[Exploration of contemporary Western translation theories]<br />
<br />
Lin Kenan 林克难. (2001). 翻译研究：从规范走向描写[Translation Studies: From the Prescriptive to the Descriptive Approach]. 中国翻译[Chinese Translation Journal](06).<br />
<br />
Liu Zongya 刘宗衍. (2008). 浅谈翻译理论的“规范”性[On the "Normative" Nature of Translation Theory]. 科技资讯[Science & Technology Information]<br />
<br />
Wang Peng 王鹏. (2008). 描写翻译研究及其方法[Descriptive Translation Studies and its methodology]. 四川外语学院学报[Journal of Sichuan International Studies University](04).<br />
<br />
Zhang Nanfeng 张南峰. (2002). 多元体系理论[Polysystem Theory]. 中国翻译[Chinese Translation Journal](02).<br />
<br />
==Translation Strategies Sagara Seydou, Student No :201911080004, Major:Translation Studies== <br />
<br />
Translation Strategies <br />
<br />
===Abstract === <br />
<br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies.<br />
<br />
Key words: translation strategies and translational problems.<br />
<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
<br />
===Introduction===<br />
<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
<br />
===Content===<br />
<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. Chesterman’s (1997)<br />
<br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.(Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280) ==<br />
<br />
Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70<br />
<br />
<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.(Lörscher, 1991, p. 70).<br />
<br />
===Conclusion===<br />
<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
<br />
===References===<br />
<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.<br />
<br />
== The Comparison of Machine Translation and Human Translation from the Perspective of Skopos Theory---A Case Study of E-C Translation of ''A Tale of Two Cities'' as an example - 欧阳静兰 OuYang Jinglan 202020080630==<br />
<br />
<center>欧阳静兰 OuYang Jinglan </center><br />
===Abstract===<br />
With the rapid development of globalization and the Internet, international communication is expanding, and a lot of information needs to be translated. Due to the low efficiency of human translation, machine translation is indispensable today. However, due to the limitations of machine translation, the quality of machine translation is still worrying. Therefore, from the perspective of Skopos theory, this paper takes the E-C translation of ''A Tale of Two Cities'' as an example to analyze the machine translation of Google translation and Baidu translation, and compare it with the translation of Song Zhaolin, so as to explore the characteristics of machine translation and human translation, try to discuss the irreplaceable nature of human translation, and discuss how to combine machine translation with human translation to improve the quality and efficiency of translation. This paper is divided into five parts: the first part introduces the background of the current translation environment; the second part introduces Skopos Theory and discusses the feasibility of Skopos Theory in analyzing machine translation and human translation; the third part introduces the advantages and disadvantages of machine translation and human translation, and discusses the relationship between them; the fourth part is a case study to see machine translation from the perspective of Skopos theory Compared with manual translation, it is concluded that machine translation and manual translation must be combined to improve the efficiency and quality of translation. The fifth part is a summary of this paper.<br />
<br />
===Key words===<br />
Skopos Theory, machine translation, human translation<br />
<br />
===题目===<br />
目的论视角下机器翻译和人工翻译的对比---以《双城记》的英汉翻译为例<br />
<br />
===摘要===<br />
随着全球化和互联网的迅速发展，国际的交流日益扩大，大量信息需要翻译。由于人工翻译效率低下，在越来越强调效率和质量的今天，机器翻译必不可少。然而，由于机器翻译的局限性，机器翻译的质量仍然堪忧。因此,本文以目的论视角, 以《双城记》的英汉翻译为例，分析谷歌翻译和百度翻译的机器译文, 与宋兆霖版本的中文译本对比，由此探析机器翻译与人工翻译的特点,尝试论述人工翻译的不可替代性, 并讨论如何将机器翻译与人工翻译结合提高翻译的质量和效率。本文分为五个部分，第一部分对当前翻译环境背景的介绍；第二部分对目的论进行简介，并讨论目的论用于分析机器翻译和人工翻译的可行性；第三部分介绍机器翻译和人工翻译的优缺点，并讨论他们之间的关系；第四部分进行案例分析，从目的论视角下看机器翻译与人工翻译的对比，得出提高翻译效率与质量必须将机器翻译与人工翻译相结合。第五部分对全文进行总结。<br />
<br />
===关键词===<br />
目的论 机器翻译 人工翻译 <br />
<br />
===1. Introduction ===<br />
With the development of globalization, the growth of Internet and artificial intelligence, machine translation becomes an indispensable choice in today’s society. Compared with human translation, machine translation has the advantages of efficiency. As the traditional translation method, human translation can guarantee the accuracy of the text. In this information era, many people are thinking whether human translation will be replaced by machine translation. (Jin Wenlu 2019, 40)<br />
<br />
In September 2016, Google released the neural network translation system, which greatly improved the quality of machine translation. In November, Baidu CEO Robin Li stated at the Wuzhen Summit of the 3rd World Internet Conference that Baidu's artificial intelligence product "automatic translation" will enter a practical state. Therefore, this paper will put the original text of Tale of Two Cities in two representative public machine translation engines at home and abroad, "Google" and "Baidu", to obtain the machine translation. Selecting texts from the famous classical novel ''A Tale of Two Cities'', and comparing machine translations and human translations based on this novel from the perspective of Skopos theory, this paper aims to investigate the relationship between human translation and machine translation and their developments in the future. (Hu Kaibao 2016, 10)<br />
<br />
=== 2. Overview of Skopos Theory ===<br />
In the 1970s, some eminent German translation theory scholars first proposed functional translation theory. Translation theorist Katharina Reiss divides text into three types: informative, expressive and operational. She suggested that according to different text types, different translation methods should be used for analysis, and different translation criticism standards should be adopted, that is, text types, language functions and translation strategies should be combined. In the translation process, it’s essential to focus on the functional characteristics of the target text. Her text type theory and translation criticism mode can be regarded as the beginning of functionalist Skopos theory. (Reiss, K, & Vermeer 1984)<br />
<br />
Hans Vermeer is Reiss's student. He further developed Reiss's theory and proposed Skopos theory. He believed that Skopos theory is based on the source text, and then may produce a series of purposeful and effective behaviors. The core of this theory is that "the purpose of translation determines translation strategies and method to achieve the expected purpose of translation" (Reiss & Vermeer 1984), and German scholars Justa Holz Manttari and Christian Nord further developed this theory which based on the theory of communication and behavior, and they proposed that translation theory is not a simple translation between words and sentences, but a kind of conscious behavior for the purpose of cultural communication. (Reiss, K, & Vermeer 1984)<br />
<br />
====2.1 Three Rules of Skopos Theory====<br />
The word “Skopos” is originated from the Greek language and means "purpose". Skopos theory refers to the process of translation is determined by the purpose of the translation, so the purpose rule is the highest one of translation. Generally speaking, skopos theory includes three principles: Skopos rule, coherence rule (intra-textual coherence) and fidelity rule (also known as "inter-textual coherence"). (Nord 2001, 20)<br />
<br />
Skopos theory believes that the important principle to be followed is the "purpose" rule, it is the core rule of Skopos Theory: the process of translation should be based on the realization of the communicative function in the target language culture, and the goal to be achieved determines the entire process of translation, that is, the method determines the result. Vermeer differentiated the purpose of translation. He believes that the purpose of translation should include three levels: the purpose of the translator; the purpose of communication; the purpose of specific translation strategies. In most cases, a translator has a certain purpose before translation, such as being entrusted by a translation company, market demand or the need to introduce a technology. In most cases, "purpose" refers to the communicative purpose of translation. Under the guidance of the purpose of communication, the translator can have more space to interpret and adjust the original text. (Nord 2001, 78)<br />
<br />
To achieve the communicative and interative function between the target text and the target receptor, the target text needs to conform to the linguistic coherence, and be understood and accepted by the readers in the context of the target language and culture. The principle of coherence means that the target text must conform to the intra-textual coherence, that is, the translation must be understood by the target reader and be meaningful in the culture of the target language and the communication environment in which the translation is used. “The principle of coherence requires that the information generated by the translator (target text) must be interpreted in a manner consistent with the context of the target reader.” (Shuttleworth 2004: 75) This means the translator should maximize the translation Semantic coherence and makes the translation understandable and acceptable to the target readers. The target text can help target readers understand and successfully exchange information.<br />
<br />
The fidelity rule refers to the inter-textual coherence between the original text and the target text, which requires "consistency between the target text and the original text" (Munday, 2010: 79). Therefore, in the translation process, the translator should not only be faithful to the original text, but also transfer the writing style and cultural factors existed in the source text. This principle requires translator to follow the purpose of translation.<br />
<br />
In the process of translation, translators should follow three principles according to Skopos Theory: the Skopos rule, the coherence rule and the fidelity rule. Among these three rules in Skopos Theory, the skopos rule is the primary principle translators should adopt in the process of translation, and the coherence rule and the fidelity rule must follow the skopos rule. So in the case of translation practice, fidelity rule is subordinate to coherence rule, and both are subordinate to the Skopos rule. In a word, Skopos rule plays a decisive role in translation process, and it should be considered first in translation. (Fang Mengzhi 2011, 20)<br />
<br />
====2.3 Application of Skopos Theory====<br />
Skopos Theory is different from traditional theories which overemphasize the features of language rules. With regard to Skopos Theory, it requires that translators should not only consider the language but also take account of factors beyond texts and language like the purpose of translation. As for ''A Tale of Two Cities'', the purpose is to make the target reader feel the same as the source target reader. Since this is a literary text, the cultural factors and rhetorical methods used in the source texts should be reflected in the target text. In addition, the feeling of the target text reader should be taken into consideration in the process of translation. Therefore, the translation should conform to habits of the target language. But guided by Skopos Theory, the advantages and disadvantages of machine translation can be easily analyzed, so that a better solution can be founded between human translation and machine translation.<br />
<br />
===3. Machine Translation and Human Translation===<br />
Translation activities have a long history. As far as China is concerned, translation has a history of more than two thousand years. However, the translation tools have rarely changed, and the translations are always been done by "translators". With the development of science and technology and the acceleration of globalization, there is an increasing need for translation. Therefore， "machine" translation has emerged. High efficiency and low cost of machine translation make people think about whether machine translation will replace human translation. (Jin Wenlu 2019, 40)<br />
<br />
====3.1 Advantages and disadvantages of human translation====<br />
Human translation has both advantages and disadvantages. For example, human translation has the characteristics of flexibility, accuracy, high readability and humanization of language. At the same time, however, compared with machine translation, human translation is less efficient and easy to be influenced by translator's own cultural background and translation capacity so it is difficult to achieve rapid development. Before the advent of machine translation, all translation activities were done by human. Compared with machine, translators, as a bridge of cross-cultural communication, are more flexible. Translation itself is a complex activity. (Jin Wenlu 2019, 40)<br />
<br />
Professional translators who have certain cultural background knowledge can choose different translation methods and strategies according to the similarities and differences between the two languages and cultures, so it is more flexible and accurate. The flexibility of human language enables the translator to express the meaning of the original text in a more abundant language, and accurately handle the rhetorical devices in the original text. Therefore, the target text of human translation must be more readable than that of machine translation. Human translation has a long history, and people's research on translation has never stopped. Many excellent translators have emerged in the world and put forward various translation ideas and strategies. Translation has established a relatively mature and complete theory. With the rapid development of China's economy and the increasing number of foreign exchanges, the demand for translation is on the rise. At the same time, the time spent on translation needs to be shortened. Therefore, manual translation alone cannot meet the needs of the translation market. (Jin Wenlu 2019, 40)<br />
<br />
====3.2 Advantages and disadvantages of machine translation====<br />
Machine translation refers to thefact that a language can be transferred into another language automatically with the help of machine. The idea of machine translation was firstly put forward by Weaver in his book Translation in 1949. Since the end of the 20th century, the development of the Internet and computer technology has provided more optional software and engines for machine translation. At the same time, the corpus has become richer and more complete, greatly improving the efficiency and quality of machine translation. (Jin Wenlu 2019, 40)<br />
<br />
The current machine translation is based on the "Neural Machine Translation" (NMT) model of artificial intelligence. Currently, the popular web page machine translations include Youdao Translation, Baidu Translation, Google Translation and so on. Google is currently in a leading position in both voice translation and text translation. Google Translation is a service provided by Google to translate texts and web pages, providing instant translation between more than 100 languages. It can provide translations of words, sentences and web pages between any two languages it supports. The more human translation documents that can be analyzed for a particular language are, the higher the quality of the translation is. In addition, Google's web page translation is fast, especially free to use, so it has a considerable number of users in translation activities, especially students. Therefore, this paper will take Google Translation and Baidu Translation as an example to analyze the translation quality, which is representative in the market. (Jin Wenlu 2019, 40)<br />
<br />
Generally speaking, machine translation has the characteristics of high efficiency, low cost, accuracy of terminology translation, and great development potential. Machine translation is fast and efficient, for which human translation cannot match. Secondly, the price of machine translation is low, even free, which greatly reduces the economic cost and time cost for those who do not require high translation quality. In addition, compared to human translation, the huge corpus established by machine translation makes the translation of some terms, especially the latest scientific and technological terms, faster and more accurate. The accurate translation of these terms requires continuous learning by the translator, and learning requires a process, which has a certain test of the translator's learning ability and learning speed. At this point, human translation has uncertainty and lag. Finally, although the history of machine translation is short, it has achieved rapid development. With the advancement of science and technology and the development of society, the functions of machine translation will be more perfect and the quality of translation will be better. (Jin Wenlu 2019, 40)<br />
<br />
First of all, from a microscopic point of view, machine translation often has problems in the choice of word meaning, especially when there is one word with different meanings. It needs the translator to select the meaning based on the context, while machine translation cannot accurately choose the meaning of a word in combination with the context. What’s more, the word order of the translated sentence often does not conform to the word order and expression habits of the target language. From the aspect of tense, it is more accurate when translating English into Chinese, because words in English can directly change tense. However, there are sometimes problems such as no corresponding tenses when translating Chinese into English. From a macro point of view, machine translation does not have cultural sensitivity and is not accurate enough for the translation of some idioms and proverbs with strong cultural color. (Jin Wenlu 2019, 40)<br />
<br />
====3.3 Relationship between machine translation and human translation====<br />
Machine translation is based on human translation, and the establishment of corpus that machine translation relies on needs human participation. When translating technical terms, machine translation corpus and parallel text can greatly reduce the time when find and determine proper equivalent terms. However, the establishment of these corpora needs well-translated materials. The accuracy and usability of corpus are also affected by the quality of human translation. Therefore, they restrict and influence each other. (Jin Wenlu 2019, 40)<br />
<br />
There are more or less defects in the micro and macro aspects of machine translation. At the micro level, it mainly includes vocabulary, syntax, tense, and so on. However, at the macro level, it mainly includes text cohesion and cultural background. Therefore, human translation is essential. In addition, all machine translation inspection, modification, sorting and other work must also be carried out manually, so as to make the translation quality better and meet the requirements of communication. It can be seen that machine translation alone cannot meet the requirements of high quality translation. Translation activities cannot be separated from human participation. Therefore, with the development of machine translation, translation should be completed by both machine and human. The two are related, influenced with each other. (Jin Wenlu 2019, 40)<br />
<br />
===4. Case Study from the Perspective of Skopos Theory===<br />
A Tale of Two Cities is a long historical novel by British writer Charles Dickens, first published in 1859. The story is set in the French Revolution and has a touching plot. It is one of the world's literary classics. The twin cities refer to Paris and London. The story connects these two cities and tells the story of the Parisian doctor Manette. He was persecuted by the brothers of the Marquis St. Evremonde due to injustice and was detained in the Bastille prison for 18 years. After being released from prison, Mannette's daughter Lucie fell in love with the enemy's son Darney. Thus, in the whirlpool of the French Revolution, scenes of family grievances and hatred were staged grandly. Life and death, good and evil were blended in conflict and changed in an instant. On the guillotine, Carton calmly sacrificed his life for love. （Dickens 2016）<br />
<br />
A Tale of Two Cities has a rigorous structure and condensed language. Dickens's profound thinking on revolution and humanity and his breathtaking writing talent are fully demonstrated. This paper selects the most representative classic sentences in the text for comparative analysis of translation, studies whether neural network machine translation software can accurately translate classic literary works, and explores whether neural network machine translation will replace manual translation in the context of artificial intelligence. The human translation was by Zhaolin Song. Among the many translation versions in China, Song’s translation was regarded as the version which closes to the source text most. (Feng Baoyin 2018, 232)<br />
<br />
====4.1 Case Study from the perspective of Skopos Rule====<br />
In Vermeer’ opinion, the dominant rule for any translation should be the skopos rule, which means that a translation action is determined by its purposes. That is to say, the translation action should be in accordance with the target context and culture. The purposes of target text determine the translation strategies and methods used in translation process. A good translation should conform to the target culture and meet target audiences’ expectations. According to Nord, “Skopos of a particular translation task may require a ‘free’ or a ‘faithful’ translation, or anything between these two extremes, depending on the purpose for which the translation is needed”. Once the intended purposes are achieved, the translation will be considered as reasonable and proper. It is unnecessary for the translation to be equivalent to the source text. (Nord 1997, 102)<br />
<br />
Example 1: We were all going direct to heaven, we were all going direct the other way--in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only. （Dickens 2016, 15）<br />
<br />
Google translation: 我们都直接去天堂，我们都直接去天堂- -简而言之，这一时期与目前的时期如此遥远，以至于它的一些最吵闹的当局坚持以最高的比较程度来接受它是好是坏。<br />
<br />
Baidu translation: 我们是所有的人都直接去天堂，我们都朝着另一个方向去——简而言之，这个时期和现在的时代非常相似，以至于一些最吵闹的权威坚持要接受它，不管是好是坏，只是在最高级的比较中。<br />
<br />
Human translation（Zhaolin Song）: 我们大家都在直升天堂，我们大家都在直下地狱——简而言之，那个时代和当今这个时代是如此相似，因而一些吵嚷不休的权威们也坚持认为，不管它是好是坏，都只能用“ 最……”来评价它。(Song Zhaolin 2005, 20)<br />
<br />
Analysis: <br />
Since this is selected from a novel, the purpose of translation should be express the meaning and beauty of the source text. As for the Google translation, there was a mistake in translating "We were all going directly the other way". The translated meaning is totally different from the original. As to Baidu translation, it expressed the meaning of the original text, but the way it expressed the original meaning may confuse the target text reader. In regards to human translation, the translator of this edition adopts the combination of literal translation and free translation. In this way, the translation not only clearly expresses the original meaning, but also takes into account the literariness of the work, so that readers can feel the characteristics of the times more vividly<br />
<br />
====4.2 Case study from the perspective of coherence rule====<br />
Coherence rule is also called “intra-textual coherence”, which means that the translation should be acceptable and understandable for the target audiences and be meaningful in the communicative situation and culture in which it is received. In other words, the target text should conform to the target receivers’ situation, including their given knowledge, background culture and specific circumstances. (Nord 1997, 120)<br />
<br />
<br />
Example 2: Questions, questions, questions! (Charles Dickens 2016, 56)<br />
<br />
Google Translation: 问题，问题，问题！<br />
<br />
Baidu Translation: 问题，问题，问题！<br />
<br />
Human translation（Zhaolin Song）: 问题一个接一个地提出来！(Song Zhaolin 2005, 68)<br />
<br />
Analysis: In this sentence, the original text uses three "questions" in a row to enhance the tone. However, Google and Baidu Translation directly translated it into "问题，问题，问题！", which sounds too blunt to read. The target text translated by Google and Baidu cannot reflect the meaning of the original text. What's more, it makes it hard for target readers to get the meaning of the text. While the translator chose the free translation method to make the translation more natural and smooth. The translated text followed the coherence rule in the process of translation.<br />
<br />
Example 3: But just because he had a powerful enemy---an enemy with the power to send him to prison and to keep him there, hidden and forgotten, for eighteen years. (Charles Dickens 2016, 102)<br />
<br />
Google translation: 但是仅仅因为他有一个强大的敌人-一个有能力将他送进监狱并将其隐藏和遗忘在监狱里长达十八年的敌人。<br />
<br />
Baidu translation:只是因为他有一个强大的敌人，一个有能力把他送进监狱，把他关在那里，隐藏起来，被遗忘18年。<br />
<br />
Human translation(Song Zhaolin): 而只是因为他有一个强大的敌人-这个敌人拥有权势将他投进监狱，而且把他在那里与世隔绝、被人遗忘地关了18年。(Song Zhaolin 2005, 130)<br />
<br />
<br />
Analysis: In terms of grammar, English uses long sentences, which are connected by functional words, such as conjunctions, prepositions and relative words. Its syntactic structure is relatively complex and it is a hypotactic language. Chinese is a paratactic language. In the process of E-C translation, we often use disassembly syntax to translate a long and complex English sentence into several short and simple Chinese short sentences. From Google Translation, it directly translated the structure of the original text. The target text created by Google translation doesn't conform to target language structure. While the translation of Baidu almost in accordance with the target language structure. As to the human translation, not only was the structure, but also the meaning was perfectly expressed.<br />
<br />
====4.3 Case study from the perspective of fidelity rule====<br />
Fidelity rule is also named by Vermeer as “intertextual coherence”, which puts emphasis on the relationship between the source text and target text. Based on Skopos theory, fidelity rule requires that the target text should be in accordance with the source text, which means the information contained in the source text should be exactly conveyed by the target text under the translators’ efforts. (Nord 1997, 140)<br />
<br />
<br />
Example 1: It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us. （Dickens 2016, 15）<br />
<br />
Google Translation: 那是最美好的时光，那是最糟糕的时光，那是智慧的时代，那是愚昧的时代，那是信仰的时代，那是轻信的时代，那是光明的季节， 是黑暗的季节，是希望的春天，是绝望的冬天，我们眼前的一切，眼前的一切。<br />
<br />
Baidu Translation: 那是最好的时代，最坏的时代，智慧的时代，愚昧的时代，信仰的时代，不信的时代，光明的季节，黑暗的季节，希望的春天，绝望的冬天，我们面前什么都有，面前什么都没有。 <br />
<br />
Human Translation (Zhaolin Song): : 那是最美好的时代，那是最糟糕的时代；那是个睿智的年月，那是个蒙昧的年月；那是信心百倍的时期，那是疑虑重重的时期；那是阳光普照的季节，那是黑暗笼罩的季节；那是充满希望的春天，那是让人绝望的冬天；我们面前无所不有，我们面前一无所有。（Song Zhaolin 2005, 20）<br />
<br />
Analysis: This is the classic opening paragraph in "A Tale of Two Cities", and it can be said to be very popular. On the whole, because of the simple structure of this paragraph, the two machine-translated translations all accurately express the content of the original text, but one shortcoming is that it is difficult for machine translation to express the unique beauty of rhythm of the original text.<br />
<br />
Through the analysis of the translation of commonly used machine translation software and human translation from the perspective of Skopos Theory, we can conclude that for the translation of literary works, machine translation can accurately express the meaning of the original text, even equal to manual translation if there are only some simple expressions in the source texts. However, the quality of machine translation needs to be improved some sentences with complex sentence patterns and difficult grammatical structures. Therefore, the translation of literary works by machines still have a long way to go.<br />
<br />
===5. Conclusion===<br />
The main purpose of this paper is to find a better solution between machine translation and human translation under the guidance of the Skopos Theory for optimizing weaknesses of machine translation platforms, which not only generates solutions to errors, but also improves the quality of machine translation. <br />
<br />
Theoretically, this paper applies Skopos Theory to guide human translation and machine translation of literary texts. Machine translation can be regarded as a basis of human translation, while those errors caused by machine translation can be improved manually after the completion of machine translation. Meanwhile, by employing appropriate translation methods and techniques, such as semantic conversion, amplification, omission and so on, human translation based on machine translation enormously solves errors in machine translation which further optimizes weaknesses of machine translation. Human translation process also becomes more efficient with the help of machine<br />
<br />
As for machine translation, firstly, machine translation platforms can’t replace translators on account of its incomplete corpus and limitations in transferring the cultural meaning. Secondly, errors at lexical level caused by defects of machine translation are much more than that at syntactical level. Lastly, machine translation platforms are restricted by contexts of language, situation and culture which lead to incorrect target text.<br />
<br />
In regard with human translation, from the perspective of Skopos theory, human translation is more understandable and readable to target readers than that of machine translation. It’s essential for the translator to know typical errors in machine translation, features of machine translation platforms and characteristics of the source text, which could fascinate the efficiency of translation. All in all, machine translation platforms enhance the efficiency of translating large amount of material and human translation provides a solution for machine translation of poor quality. Machine translation and human translation are complement to each other.<br />
<br />
===References===<br />
* Charles Dickens. (2016). A Tale of Two Cities. Macmillian.<br />
<br />
* Fang Mengzhi 方梦之. (2011). 中国译学大辞典 [A Dictionary of Translation Studies in China] 上海外语教育出版社(leave a blank space)Shanghai Foreign Language Education Press.<br />
<br />
* Feng Baoyin(leave a blank space)冯宝茵 (2018). 从读者反应论对比两个《双城记》译本 [A comparative study of two versions of a tale of two cities from the perspective of reader response theory]. 北方文学, Northern Literature (36):232.<br />
<br />
* Hu Kaibao & Li Yi胡开宝 & 李翼. (2016). 机器翻译特征及其与人工翻译关系的研究. [Research on the characteristics of machine translation and its relationship with human translation] 中国翻译 Chinese Translation (05),10-14. <br />
<br />
* Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. 智库时代 Think Tank Times (40) 282-284.<br />
<br />
* Mark Shuttleworth (2004). Dictionary of Translation Studies. Foreign Language Teaching and Research Press. 75.<br />
<br />
* Munday, J. (2001). Introducing Translation Studies: Theories and Application. London: Routeledge. 78.<br />
<br />
* Reiss, K & Vermeer, H. J. (1984). Groundwork for a General Theory of Translation. Tubingen: Niemeyer.<br />
<br />
* Song Zhaolin(leave a blank space)宋兆霖 (2005). 双城记 A Tale of Two Cities 中国戏剧出版社, China Drama Press.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=118731History of Translation Studies 102020-12-21T14:36:37Z<p>Han Wanzhen: /* Study of Application of Interpretive Theory in Interpretation, 韩宛真 Han Wanzhen, 英美文学 */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
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学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing 英语笔译 202070080581==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of original language and target language, but this does not mean that translation is limited to a certain language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, have not been covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. <br />
<br />
During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also made a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, one needs to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. <br />
<br />
The basic point of “functional equivalence” is to compare the way of readers' understanding and appreciating the original text with those of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text is called the minimum functional equivalence.The readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text,which is called the maximum functional equivalence. <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures.Similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language.<br />
<br />
In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
<br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focuses mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English.<br />
<br />
From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis.That is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, in which verbs are more active. English has a systematic grammar but Chinese seems freely arranged. <br />
<br />
Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator is not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which is direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, translators are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word, which makes it even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
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Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence in form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
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===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with are going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, translators have to choose words or phrases to express it in a different way based on the context. For example,“Take care. Hope to see you soon.” is polite and emotional way to express our feelin .<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , translators have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, translators have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to translator's mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, translators can find that “club” here may refers a sort of hitting. Consequently, translators have to consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
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====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore,proper translation skills are needed to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes translators can translate the sentence from word by word or phrase by phrase but in most cases they will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
It is obvious that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, translators can choose literal translation so as to achieve the formal equivalence or free translation based on functional equivalence. In daily life, Chinese people often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus the sentence will be translated into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, it can be seen that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, translators need to pay more heed to textual equivalence. A sentence can be translated in different ways but trasnslators have to choose one based on the context. <br />
<br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
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In addition, translators need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, translators can figure out exactly his characteristics and reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. Translators will find different types of texts in the process of translation and must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation.<br />
<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. <br />
<br />
According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, can the translation be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 03:30, 21 December 2020 (UTC)<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654 法语语言文学</center><br />
===Abstract===<br />
<br />
The success of Hao Jingfang's science fiction novel "Folding Beijing", which won the Hugo Award for Best Novelette in 2016, could not have been achieved without the rigorous translation work of Ken Liu. The translation of this novel takes the response of the readers of the translated text as the starting point, preserving the meaning and style of the novel while effectively conveying Chinese culture, which is in line with the requirement of functional equivalence theory that "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". Nida's functional equivalence theory, one of the earliest translation theories introduced into China, has had a profound influence on the translation studies of various literary genres in China. This paper examines the English translation of "Folding Beijing", analyzes Ken Liu's use of Eugene Nida's functional equivalence theory in his translation, and shows the value of functional equivalence theory for the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
<br />
In the science fiction novel "Folding Beijing", the future Beijing is overpopulated. To solve this crisis, it is transformed into a hierarchical Folding City. The Folding City is divided into three spaces. They share 48 hours. The first space is occupied by the upper class of society, who have a 24-hour time cycle at their disposal; the second space is occupied by the middle class, who can spend 16 hours; and the third space is occupied by the lower class, who have only eight hours of night. Lao Dao belongs to the third space. He wants to send his daughter to a good school, and in order to earn money, he ventures into the first, second and third spaces to deliver letters to others. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and many Chinese native words. The cultural differences between China and the West due to regional factors and customs are a major challenge for translation. The translator must not only consider the reader's understanding and feelings, but also ensure that the local color in the work is not removed. The theory of functional equivalence suggests that translation should not be confined to form, and the translator can make necessary adjustments to the form and structure of the original text in order to achieve equivalence of content and information.<br />
<br />
Nida's functional equivalence theory has had a profound impact on China and has brought translators new and effective methods of translation guidance. We can see that Ken Liu is also trying to achieve balance and harmony between the translation and the original text when he translates science fiction novels. This paper analyzes the English translation of "Folding Beijing" from the perspective of functional equivalence theory and explores how translators achieve the closest equivalence to the original text and whether the ideal equivalence is achieved from the perspectives of meaning, style and culture.（Zhou Xingyang,2018:11）<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, explained dynamic equivalence translation in his influential book,''Toward a Science of Translating''. The aim of dynamic equivalence is the closest and most natural equivalence between the target text and the source text, focusing on the equivalence of the reader's response, not just the equivalence of content and form.（Zhao Dandan,2011:1）<br />
<br />
In "The Theory and Practice of Translation", Nida defines dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language. Nida's dynamic equivalence theory requires that the translated reader's reaction to the translation should be the same as the original reader's reaction.（Nida,2004:24）<br />
<br />
Because dynamic equivalence was controversial in some respects, Nida replaced it with a more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment required to produce a satisfactory equivalent translation. Since a functionally equivalent translation is defined as the closest and most natural equivalent translation of the source language message, the translator's achievement of functional equivalence follows three principles.In his book ''Language, Culture and Translation'', Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did".(Nida 1993:118)<br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the response of the reader of the recipient language, and(3) the receptor language and culture as a whole. Nida defines the reader's response as the essence of his functional equivalence theory,namely from the form and content of the message to the reader's response. It differs from traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the readers of the original text, it can be regarded as functional equivalence of the target language. In other words, the functional equivalence of Nida emphasizes the reader’s reaction to the translation.（Zhao Dandan,2011:1）<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber point out that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning will be discussed in this chapter at three levels: words, sentences and passages, in other words, these are the three levels of detailed analysis of lexicon, syntax, and discourse. According to the theory of functional equivalence, translation is not only about word-for-word equivalence, but also about discovering the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in translation of ''Folding Beijing'' from lexical, syntactic and discourse perspectives.(Nida,2004:12)<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, it is always a challenge to correctly interpret the meaning of a word or phrase. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, and they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is the most appropriate. In the English translation of ''Folding Beijing'', there are many examples of how the translation can achieve functional equivalence with the original text at the lexical level, as follows: (Ding Juan, 2011:22)<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention and conveys what appears to be a bad temper.<br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not literally translate “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is owing to the translator's own understanding of the text, he hopes readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to convey the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese.（Din Juan,2011:24）<br />
<br />
The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, the use of conjunctions and relational words in English is very frequent. Secondly, English speakers focus on object consciousness and are accustomed to the order from small to large objects and from specific to general; in Chinese texts, there is usually a chronological order of time, space or cause and effect. Finally, English usually emphasizes important information at the beginning of a sentence, while Chinese tends to process information from the stale to the fresh in order to impress.（Din Juan,2011:24）<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a appropriate form. The following are examples of how the English translation of ''Folding Beijing'' achieves functional equivalence with the original at the syntactic level:（Din Juan,2011:24）<br />
<br />
Example 1:<br />
" 现在政府太混沌了，做事太慢，僵化，体系也改不动。'他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。'他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’" （Jingfang Hao 2016:15）<br />
<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
<br />
We can see that in the translation of this passage, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the translator have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains the meaning of "放开".<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text emphasizes "the past" twice. To achieve the same emphasis in the English translation, the author chose to adjust the word order by placing "In the dim lamplight" between the two sentences instead of using a subordinate clause like "...childhood that...".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translation acceptable to the reader. In literary translation, the translator must pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in terms of discourse level. A dialogue from ''Folding Beijing'' and its English translation is selected below as an example of literary translation achieving functional equivalence at the discourse level:(Din Juan,2011:27）<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
Conversational conventions in Chinese are different from those in English, so some adjustments are often made in translating. The form of the dialogue is not exactly translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”is translated as "spooned a serving of the new hot dish", and the translator changes the action to "spoon", which is more in line with Yi Yan's identity image, it is more suitable as the girl in the first space to spoon the dish to the old knife."推给老刀" is translated as "She pushed them across the table toward Lao Dao", which adds some actions to make it more vivid.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Each writer has his or her own writing style, which no one can imitate perfectly. In other words, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows linguistic characteristics, and the English translation shows the translator's attempt to achieve functional equivalence at the stylistic level.（Din Juan,2011:30）<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
Rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form, the counterpart of dialectic. The use of rhetoric can create vivid images, vibrant scenes, and enhance the effectiveness of literature.（Din Juan,2011:30）<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to "深渊", and the English translation also uses this metaphor to form a rhetorical functional equivalent.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
It is a metaphorical sentence and words like "西山" and "孤" in the original text are not translated. They are translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
This paragraph has a personification that "skyscrapers" have "heads, feet, necks, and arms" and are "like the humblest of servants," and the use of rhetoric allows people to imagine the folding diagram of the city through the image of a person. By comparing the buildings to a herd of beasts, it shows its scale and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle and he just use the word "monster".<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
The dialect reflects the local characteristics and is the author's own writing style. Sometimes this is a problem in translation. In the following example, we can see how the translator deals with this problem.（Din Juan,2011:33）<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In conclusion, the use of either rhetoric or dialect in literary works fully reflects the author's writing style. Therefore, in literary translation, translators should study the differences between the source language and the target language in the way of expressing stylistic differences and find out the best way to compensate for these differences. In this way, literary translation can achieve the maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
Cultural differences between two languages are also issues that translators should be aware of in the translation process. People who are exposed to different cultures have different ways of thinking, values, social customs, etc. Translators need to understand both cultures and fully express the cultural elements contained in the original text. At this point, translation plays a role in intercultural communication. The translator must present the cultural meaning shown or implied in the original text to the reader so that the translation achieves cultural equivalence with the original text. This chapter will analyze the English translation of ''Folding Beijing'' from the perspectives of food culture, folk culture, and idiom culture to show how it achieves functional equivalence with the original text. (Zhou Xingyang,2018:47)<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described in ''Folding Beijing'' is the political and cultural center of China, a city with deep cultural accumulation. In the novel, there are many elements belonging to traditional Chinese food culture. This part will analyze how the translator managed to translate these cuisines into a successful counterpart.（Din Juan,2011:39）<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面" is a famous traditional Chinese snack. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also gives the reader a more intuitive idea of what the dish is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
Here, foreignization method is used, and "白酒" is translated as "baijiu". The translator does not use words like "spirits", which retains Chinese cultural characteristics and achieves a communicative effect at the same time.<br />
<br />
Example 3:<br />
<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The characteristic of this dish is that it is first boiled in water and then stir-fried. The translator captures this feature in his translation, trying to make people understand the meaning of "回锅", which is made with pork, and he hopes that readers of the English translation will see the image of this dish in their minds, just like the Chinese do.（Zhou Xingyang,2018:53）<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.（Zhou Xingyang,2018:52）<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where friends and relatives share several dishes among themselves. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he uses the word "shared" and he adds the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is one of the major characteristics of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word to make it easy for readers to understand.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan says that she hopes Lao Dao will help her keep her secret, so she wants to use money to give Lao Dao." 心意" means money, which is a Chinese euphemism when it is not convenient to give money directly. In the translation, the translator also considered it a euphemism, so the word "appreciation" was used.<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.（Zhou Xingyang,2018:51）<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", which the translator translates as "ate heartily". Although the translation is easy to understand, but without the image that people are very hungry to eat, it seems that English readers cannot achieve the same understanding and reaction as Chinese readers from the perspective of functional equivalence.<br />
<br />
And "（盘子）一片狼藉" is translated as "The dishes were a mess", it is a brief description of the mess. And "成人之美" is translated as "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he kept the secret and that Yi Yan and Qin Tian might be together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of ''Folding Beijing'' from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of ''Folding Beijing'' to the English reader.（Zhou Xingyang,2018:56）<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is basically the same as that of the source language readers, so the target language can be regarded as a functionally equivalent translation. Analyzing the English version of Folding Beijing from three aspects: meaning, style and culture, we can see that linguistically, although Chinese and English are very different in logic and grammar, and there are many differences between Chinese and Western cultures, the translator still tries to keep the original content and find more suitable words in the translation.<br />
<br />
In some specific contents, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction novels, which is of great value.（Tan Zaixi,1999）<br />
<br />
===References===<br />
<br />
Hao Jingfang.(2015).Folding Beijing[J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy<br />
<br />
Hao Jingfang郝景芳.(2016).孤独深处[The Depth of Loneliness].南京：江苏凤凰文艺出版社[Nanjing:Jiangsu phoenix literature and art publishing,LTD]：1-40<br />
<br />
Nida,Eugene A.(1993)Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press：118<br />
<br />
Nida,Eugene A.(2001)Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press<br />
<br />
Nida,Eugene A. & Taber.(2004) Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press：12-24<br />
<br />
Tan Zaixi谭载喜.(1999).新编奈达论翻译[A new version of Nida's theory on translation].北京:中国对外翻译出版公司[Beijing:China Translation and Publishing Corporation]<br />
<br />
Xu Jun,Mu Lei许钧,穆雷.(2009).翻译学概论[Introduction to translatology].南京：译林出版社[Nanjing: Yilin Press]<br />
<br />
Zhao Dandan赵丹丹.(2011).浅论奈达的功能对等理论[Nida's theory of functional equivalence].湖北：文学教育[Hubei:Literature Education]<br />
<br />
Zhou Xingyang周兴阳.(2018).从功能对等理论视角看《北京折叠》英译本研究[Chinese Science Fiction Translation in the Perspective of Functional Equivalence-A case Study of Beijing Zhe Die and its English Version-Folding Beijing].新疆大学[Xinjiang University]<br />
<br />
Wang Guiyuan王桂圆.(2018)系统功能语言学视角下《北京折叠》英译研究[A Study on The Translation of Folding Beijing from the Perspective of Systemic Functional Linguistics].安徽：海外英语[Anhui：Overseas English]<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni 202070080620 MTI英语笔译==<br />
<center>余妮 Yu Ni MTI 英语笔译 No.202070080620</center><br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. Besides, there are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation.<br />
<br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
“The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy”(Shi Qiulei,2012). In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. <br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921” (Wu Shanshan, 2012). In the 1980s, Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence.<br />
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The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language(Guo Jianzhong, 2000).<br />
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====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
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Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow?<br />
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In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”. (Guo Jianzhong, 2000)<br />
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Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014).<br />
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The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes.<br />
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Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.(Wilde, 2009)<br />
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Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is frequently used in the play, including the drama title and characters’ names.(Yu Guangzhong, 1986)<br />
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====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010).<br />
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Qian Zhide translated it as “名叫埃纳斯特的重要性”. He just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006).<br />
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Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. “Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into ‘认真为上’”(Tong Fangli,2006).<br />
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From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time.In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》).” So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers”(TongFangli,2006).<br />
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=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). <br />
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He holds that translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
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Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004).<br />
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===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
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“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. <br />
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Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. “In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference” (Wen Tong, 2012).<br />
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=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration.<br />
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Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. “In Chinese, “任真” and “认真” are homonyms，like the English homonyms” (Yin Lijing, 2012). Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English.<br />
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It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. (Wang Chao, 2016)<br />
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In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
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Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. <br />
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In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, “they expressed the same meaning that the person who named like that was double-faced” (Wang Chao, 2016), so the function of the original and the target language are the same. <br />
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Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality.<br />
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In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning.<br />
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=====Translation of Characters’ Dialogues=====<br />
“There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
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======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
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(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.<br />
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In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. “He employed rhetorical devices in Chinese to replace alliteration” (Yang Wenqian, 2014).. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”.<br />
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(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. (Wu Shanshan, 2012) Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. <br />
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Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. <br />
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An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence” (Yang Wenqian, 2014).<br />
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======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ thoughts and the bourgeois society of Victorian era. Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while she says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox (Wu Shanshan, 2012). <br />
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After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
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(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication" (Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. <br />
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Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text. (Wu Shanshan, 2012)<br />
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======Antithesis======<br />
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(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. <br />
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As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul (Shen Zhengrong, 2007).<br />
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(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married, and she compared the two reasons of not getting married. (Wen Tong, 2012). Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
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====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works.<br />
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The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why it becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original (Wen Tong, 2012).<br />
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The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs (Wang Chao, 2016). <br />
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For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers. In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice (Wang Chao, 2016).<br />
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===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies (Chen Yaoyao, 2019). <br />
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One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:51, 21 December 2020 (UTC)<br />
<br />
=Applicaton of Translation Theories=<br />
==Study of Application of Interpretive Theory in Interpretation, 韩宛真 Han Wanzhen, 英语语言文学== <br />
<center>Han Wanzhen 韩宛真, 202020080603.</center><br />
===Abstract===<br />
With the development of economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have been continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and also in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
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===Key words===<br />
interpretive theory; interpretation; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
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===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
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===关键词===<br />
释意理论；口译；翻译策略<br />
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===1.Introduction===<br />
In this part, it mainly talks about some information about the interpretive theory and knowledge about the Interpretation. Both of them are important for the development of translation.<br />
<br />
===1.1 Introduction of Interpretive Theory===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
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The theory of this school is directly derived from the practice of interpretation and has an unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
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The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicit), which means that the speaker actually wants to express the meaning: the second is the explicit, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
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Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
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Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
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The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understanding:the first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
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The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
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The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
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In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
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===1.2 Introduction of Interpretation===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
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There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
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===2. Literary Review===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
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===2.1 The Research on Interpretive Theory===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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===2.2 The Research on Interpretation under the Guide of Interpretive Theory===<br />
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Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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===3.Translation Strategies based on Interpretive Theory===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
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Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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===3.1 Free Translation===<br />
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The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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===3.2 Addition of Message===<br />
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Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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===3.3 Positive and Negative Translation===<br />
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As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie 2020, 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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===Conclusion===<br />
<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. <br />
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Translators should use translation strategies flexibly.The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen 2014, 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer 2001, 45-50)<br />
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In this era of international interpreting research talents, the brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer 2001, 45-50)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 15:27, 20 December 2020 (UTC)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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<br />
==The Development of Translation in Chinese Buddhist Scriptures ==<br />
陈佳欣 Chen Jiaxin 202020080593 英语语言文学<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time, until they entered China along trade routes from Central Asia in the first century AD.<br />
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Buddhism is widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the similarity in form and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation(Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three periods. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposes that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposes to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang holds that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He translated 35 Buddhist Scriptures in total, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “Transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, was a Buddhist scripture translator during the Three Kingdoms period. He was the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignoring the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The dominant translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures.<br />
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On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore they can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
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====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he was also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He was one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translated 39 volumes. He was proficient in both Chinese and Sanskrit languages, and advocated that as long as the translation does not violate the original meaning, there is no need to follow the original form. <br />
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“Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of Indian Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25).<br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness.<br />
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Another remarkable achievement is his contribution to the translation workshop. After he arrived at Chang'an, he began to organize translation workshops.With his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads) were usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China, translators could take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there were more Sanskrit texts, they had more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, and metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age was Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
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==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses. The number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators were mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also had a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who were proficient in Sanskrit has gradually increased, and the translation work did not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty was more all-sided in organization. “According to records, the translation workshop of the Tang Dynasty had as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them were rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts were more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believed that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
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=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese was mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
<br />
In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
<br />
=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
<br />
The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
<br />
By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
<br />
Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
<br />
Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
<br />
Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
<br />
Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
<br />
Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
<br />
Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
<br />
WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
<br />
Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
<br />
Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
<br />
He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
<br />
Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
<br />
Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
<br />
Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.--[[User:Jessie Chen|Jessie Chen]] ([[User talk:Jessie Chen|talk]]) 05:11, 21 December 2020 (UTC)<br />
<br />
==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi ==<br />
<center>成于思 Cheng Yusi No.202020080598 比较文学与跨文化研究</center><br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the chapter is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the chapter will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
<br />
André Lefevere; ''Translation History and Culture: A Sourcebook''; Liu Miqing; ''A Comparative Study of Chinese and Western Translation Principles''; “cultural turn”; John Dryden; translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
<br />
安德烈·勒菲弗尔;《翻译，历史和文化论集》; 刘宓庆;《中西翻译思想对比研究》;文化转向;约翰·德莱登;翻译原则<br />
<br />
===1.Introduction===<br />
This chapter presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, the chapter intends to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This chapter will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, paraphrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. Dryden's comparison of a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014) Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
<br />
In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72) Finally, the author will show some scholars’ appraisals of this book.<br />
<br />
In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
<br />
All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===2. Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. "Lefevere's later work on translation and culture in many ways represents a bridging point to the 'cultural turn'."(Munday 2016,199) As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the "cultural turn" of translation proposed by Translation Studies. <br />
<br />
In general editor's preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as "a rewriting of an original text". Here, they explained that "rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society." (Lefevre 2003, xi) According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
<br />
In the preface of the book, Lefevere looked back to the tradition of translation in western Europe and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs a deep exploration for cultural studies. (Lefevre 2003, xiii) <br />
<br />
Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the "cultural turn". The "cultural turn" was officially termed by Mary Snell-Hornby, meaning the move from translation as text to translation as culture and politics in her paper collected in the book ''Translation, History and Culture'' in 1990, whose publication was valued as the declaration of "cultural turn" of translation studies. (Lefevere and Bassnett 1990, 1-13)<br />
<br />
If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett's thoughts of "cultural turn", ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts.<br />
<br />
The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, The Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements, which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the importance of translation thinking, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation plays in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. (Lefevre 2003, xiv)<br />
<br />
I enjoy reading this book because it brings those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear fresh and narrate their feelings of being translators. Through reading the scholar's letters or their original statements, we can review their thoughts on the basis of our understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others. <br />
<br />
I read translators' inferiority in Dryden's words and admire Cicero's courage to assert free translation to defend the privilege of translators. He said that "I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek". (Lefevere 2003, 47) <br />
<br />
In this part, I will analyze John Dryden's three types of translation and his comparison of "an author and a translator" to "a master and a slave" through the excerpts collected in ''Translation, History and Culture: A Sourcebook''.(Lefevere 2003, 24;102-105)<br />
<br />
Translation deals with authority and power. A translator rewrites or manipulates the original text in service of power. (Lefevere 2003,2) The role a translator plays in translation depends on the power he is submissive to. In this part, the author analyzes Dryden’s comparison of "author and translator" to "master and slave" in hope for an exploration of the reasons of the translator’s inferiority in translation. It is believed that ''Translation, History and Culture: A Sourcebook'' is written to stress the function of translation as a shaping force.(Lefevere 2003, xii) Therefore, the discussion of Dryden's views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracts an excerpt from the preface to Dryden's translation of Ovid's Epistles published in 1680. (Lefevere 2003, 102)<br />
<br />
In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102) <br />
<br />
Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden's vivid simile, translating poems in such a way is like "dancing on ropes with fettered legs". The dancer needs to be cautious of falling, so it is hard to expect gracefulness of motion of him. (Lefevere 2003, 103)<br />
<br />
Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation "to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age and in our country".(Lefevere 2003, 103) <br />
<br />
As such, the translator needn't care about the author's elaborative use of words or subtle spirit, but to write a poem in the author's style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author's work, but a new produced one, which does express the translator's talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. (Lefevere 2003, 103)<br />
<br />
Dryden proposes a mean betwixt them --- to paraphrase, or to translate with latitude. "tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance".(Lefevere 2003, 104)<br />
<br />
It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that "he may stretch his chain to such a latitude".(Lefevere 2003, 105) In conclusion, a translator can be allowed liberty for the expression, but the sense of an author is to be respected against violation. <br />
<br />
Dryden's three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translation, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in Chapter Two, in "Dedication" to his translation of the Aeneid, Dryden argues that "We are bound to our author's sense, though with the latitudes already mentioned".(Lefevere 2003, 24). He compares a translator to a slave and drudged to express his views on the role of translators. "But slaves we are, and labor in another man's plantation; we dress the vineyard, but the wine is the owner's; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty." (Lefevere 2003, 24)<br />
<br />
Dryden's words reflect the translator's inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars, like Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies, were spontaneously back to regard translators as the slaves and the authors the masters.(Niu Yunping, 2014) <br />
<br />
A scholar concludes that under the influence of classicism the English cultural circle also showed their tribute to the "classical writers" of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works were with the highest form. Therefore, the translators found that the author's overriding authority was beyond questions. (Niu Yunping, 2014)<br />
<br />
Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73) <br />
<br />
About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, many texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003, xiii)<br />
<br />
===3. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005, 2) <br />
<br />
In the FAQ passage, the author explained why he wrote this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. <br />
<br />
Then, it follows the analysis of this book. This book might be divided into three parts: part one, consisting of chapter one to six, discusses the tradition of Chinese translation studies. Part two, consisting of chapter seven to nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. In part three, Liu illustrates the significance of Wittgenstein's philosophy to translation studies in chapter ten and eleven. And he respectively analyses Benjamin’s view on translation, the originality of translation, and translation is the transcendence of the original text in chapter twelve, thirteen, and fourteen. (Wang Jianguo, 2006)<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30) The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005, 33) <br />
<br />
He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. (Liu Miqing 2005, 43)<br />
<br />
The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. (Liu Miqing 2005, 38-39)<br />
<br />
Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. (Liu Miqing 2005, 150)<br />
<br />
Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005,179) <br />
<br />
The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005, 288)<br />
<br />
However, he also recognizes that the 1960s to 1970s has witnessed great progress in Western translation theory. Liu divides Western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School and New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the forms and the effects of communication, the functions of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work. (Liu Miqing 2005, 288)<br />
<br />
Finally, Liu points out that Western translation theory is "technology-oriented", and he gives his reasons: first, the lack of compass of theories which can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current superficial, assertive and rational views and remarks on theory; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. (Liu Miqing 2005, 292-293)<br />
<br />
The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game is the basic idea of the translation functionalism”. (Liu Miqing 2005, 402)<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i) This is the first and foremost characteristic of the tradition of Chinese translation. Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. (Liu Miqing 2005,44)<br />
<br />
Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflect the integration of religion and politics in foreign countries. (Liu Miqing 2005,44) For instance, during the period of Sectarian Buddhism, in ''Pinimujing'', the religious disciplines compiled by Theravada Sect stipulated that the Buddhist doctrines must be submissive to the law. (Fang Litian, 1987)<br />
<br />
Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987) <br />
<br />
In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still struck by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation principles that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the feature of the tradition of Chinese translation changes from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005, 46)<br />
<br />
As such, the flourishing of translation is bound to be our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the Western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but also cleared the way to economic growth as well. Meanwhile, integrated translation has paved the way for European integration. (Liu Miqing 2005, 101) <br />
<br />
The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51) <br />
<br />
The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101) Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104)<br />
<br />
The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52)<br />
<br />
Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem.(Wang Guowei 2017,15) Therefore, if one attempts to translate Chinese poems, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility, it expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104)<br />
<br />
Some scholars expressed their views on ''A Comparative Study of Chinese and Western Translation Principles''. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006)<br />
<br />
Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argues that Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'' provides a methodology to explore the source of driving force for the construction of Chinese translation study. (Lu Wei, 2010)<br />
<br />
===4. Comparison between the books of ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
===4.1 From the aspect of the content===<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. ''Translation History and Culture: A Sourcebook'' concentrates on Western translation principles before contemporary translation studies. While ''A Comparative study of Chinese and Western Translation Principles'' analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In ''Translation, History and Culture: A Sourcebook'', Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracts other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
===4.2 From the aspect of the arrangement===<br />
<br />
Both of these two books are arranged in theme rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters, which are concerned with the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. As to the longer essays, they are collected in the last chapter. <br />
<br />
Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', which includs the characteristics, origins, schools and limitations of Chinese and Western translation, Liu not only quotes other’s statement, he also applies many tables to demonstrate his thoughts, which helps readers understanding translation principles.<br />
<br />
===Conclusion===<br />
<br />
In conclusion, the paper intends to help readers to have better understanding of the two books. After a brief introduction of these two books, there follows the analysis of John Dryden’s three types of translation and his comparison of a translator to a slave. Then, it figures out the reasons of the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper makes a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learn translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.--[[User:Cheng Yusi|Cheng Yusi]] ([[User talk:Cheng Yusi|talk]]) 12:08, 20 December 2020 (UTC)<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook''. Taylor & Francis e-library.<br />
<br />
André Lefevere & Susan Bassnett. (1990). ''Translation, History and Culture''. London &New York: Pinter Publishers.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World]. Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies''. Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui 202070080622 英语笔译==<br />
<br />
===Abstract===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
===Key Words===<br />
Chinese and Western, translation theory, development, trend<br />
===摘要===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
===关键词===<br />
中西方，翻译理论，发展，趋势<br />
===Introuction===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period.<br />
<br />
Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.(Gentzler, Edwin.1993.)<br />
===The Four Periods of Development of Chinese Translation Theory===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation.（Chen Fukang.2015.）<br />
<br />
Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.（Chen Fukang.2015.）<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history.（Chen Fukang.2015.）<br />
<br />
Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century.（Chen Fukang.2015.）<br />
<br />
Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today.（Chen Fukang.2015.）<br />
<br />
His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country.（Chen Fukang.2015.）<br />
<br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: <br />
<br />
(1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation.（Chen Fukang.2015.）<br />
<br />
Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.（Chen Fukang.2015.）<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics.（Chen Fukang.2015.）<br />
<br />
Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.（Chen Fukang.2015.）<br />
===Prospects for the Development of Contemporary Chinese Translation Theory===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
“Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). <br />
<br />
In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.(Lan Hongjun, 2018). <br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages.(Wang Dongfeng. 2014（4）:7-8. ) <br />
<br />
Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
===The Historical Development of Western Translation Theory and Its Classification===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. <br />
<br />
The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text.<br />
<br />
Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. <br />
<br />
The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. <br />
<br />
These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. <br />
<br />
Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. <br />
<br />
Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. <br />
<br />
The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.(Bassnett. 1980.)<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. <br />
<br />
Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.(Cao Ruiming. 2006（1）：45-47.)<br />
<br />
===Analysis of Theoretical Research Status===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.(Nida, E. A. 1964.)<br />
<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. <br />
<br />
The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.(Gentzler, Edwin.1993.)<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. <br />
<br />
Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. <br />
<br />
This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).<br />
<br />
The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. <br />
<br />
The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
===Trends in Translation Theory Research===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. <br />
<br />
In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.（Su Yue. 2009（6）:121-122.）<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.（Su Yue. 2009（6）:121-122.）<br />
<br />
===Conclusion===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
===References===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980.<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia 202070080645 MTI 英语口译==<br />
<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
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==='''Key words'''===<br />
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Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
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==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
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==='''关键词'''===<br />
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归化，异化，文化负载词，跨文化交流<br />
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===''' Introduction of Domestication and Foreignization '''===<br />
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Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.（Venuti，1995）<br />
<br />
<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku,2011）<br />
<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku,2011）<br />
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==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words.（Zhang le 2017，37）<br />
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[Take Chinese and English for example ,the word “落汤鸡”can not be translated as “soup chicken”,in literal, as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain, but in England ,a country with developed industry, people are no longer farming ,so it may be hard for them to understand as they have not seen it before, instead ,the familiar thing they can image is the drowned mouse ,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily, after the rain ,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
<br />
Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just in the south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou 苏州(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan 银川(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.(Xiao Luan,Feng Xuehua 2011,68)<br />
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The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
<br />
For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
<br />
<br />
If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
<br />
For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* wenku.(2011).翻译中的归化异化."Domestication and Foreignization in Translation" .https://wenku.baidu.com/view/a63459ee81c758f5f61f67e0.html.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.--[[User:Wu Zijia|Wu Zijia]] ([[User talk:Wu Zijia|talk]]) 15:28, 20 December 2020 (UTC)Wu Zijia<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence on the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation was regarded as a linguistic phenomena before. But later, with the development of the translation theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science, especially linguistics, can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology at home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recording two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation. (Norman Jacobson, 1959)<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.(Eugene Nida, 1947)<br />
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J.C. Catford in his book A Linguistic Theory of Translation (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and regarded seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure. (J.A Catford , 1965)<br />
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Holmes published The Name and Nature of Translation Studies at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation, which directly promoted the construction of translation studies. ( James Holmes,1975)<br />
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In 1982, Wolfram Wilss published the Science of Translation: Problems and Methods, clearly stating that translation is a science. Wilss studied translation from several aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing the translation practice. (Wolfram Wilss, 1982)<br />
<br />
Hatim & Mason, whose representative work is Discourse and the Translator (1990), which is the first book to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers. (Hatim & Mason,1990 )<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believed that the interdisciplinary study of translation is the inevitable trend of translation studies. (Christiane Nord, 1997)<br />
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Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published Translation and Conflict: A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and interpret. She also emphasized the importance of corpus-based translation studies. (Mona Baker, 2006) <br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress. （Tan Zaixi，1989）<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article On the Construction of Translation Theory. He put forward three suggestions on the construction of translation theory that were using correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books would be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe. (Dong Qiusi, 1951)<br />
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In 1987, Tan Zaixi clearly put forward the viewpoint that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. (Tan Zaixi, 1987)<br />
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In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published On Approaches to Translation Studies. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' the awareness of the subject of translation studies. (Tan Zaixi, 1987)<br />
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In the thesis An Overview of Western Translation Theory (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, translatology could be divided into two structural systems: internal system and external system. (Liu Miqing, 1989)<br />
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In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.(Liu Miqing, 1989)<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.(Liu Zhongde, 1995)<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics. ( Zhang Meifang, 2005) (Huang Guowen, 2006)<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). （Lv Jun，2002）<br />
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Subsequently, Lv published Constructing The Linguistic Basis of Translation Studies (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new perspective for the study of the construction of translation studies and promoted the transformation from structuralist linguistics to pragmatics. (Lv Jun, 2004)<br />
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Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.(Li Zhenguo ,2017)<br />
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Yi Jing published his doctoral thesis On The Construction of Translation Studies (2009), which systematically and objectively sorted out the development of translation studies. Kong Xiangli's thesis On The Construction of Translation Studies in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies. (Yi Jing, 2009)<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. (Zhang Boran,2008) (Yi Jing,2012) <br />
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Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. (Zhao Wenting,2016)<br />
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Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple approaches of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation. (Zou Bing and Mu Lei, 2020)<br />
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In recent years, translation studies have developed rapidly. With the rising of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in Translation View in Cognitive Linguistics proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precedes translation, and translation is also the result of experience and cognition. (Wang Yin,2017)<br />
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Later, many scholars have studied the relationship between cognitive linguistics and translation. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western translation studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward west, and there is still a great space for future research on cognitive translation. (Fan Xiangtao and Lu Bixiao , 2019)<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the significance of the corpus related to translation teaching and translation theory. (Liao Qiyi, 2000)<br />
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Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies of the researches. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics. (Li Yan ,2020)<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the awareness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies. <br />
<br />
'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often be confused. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definitions of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is also used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the rules of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995） <br />
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Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic, literature, philosophy etc. ( Kong Xiangli,2009)<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline and to the rapid development of translation studies. (Liu Zhongde,1989)<br />
<br />
'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translator appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei etc. (Yi Jing,2009)<br />
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The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated texts. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
<br />
'''3.2.2 The awareness of an independent discipline'''<br />
<br />
Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of an independent discipline and proposed a classification of the research field. Nida and Willss also argued that translation is a science, not a merely a technical activity. (Tan Zaixi, 1987 )<br />
<br />
Such a group of people also appeared the independence of translation in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, many famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
<br />
'''3.2.3 The rapid development stage of translation studies'''<br />
<br />
Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies have shown a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018) <br />
<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its research field, and this trend may be expected to continue.（Wikipedia）<br />
<br />
==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
<br />
For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation by early linguists; second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies. (Zou Bin, Mu Lei, 2020 )<br />
<br />
4.1 Contributions of early linguists to translation<br />
<br />
As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists began to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology were linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences. (Yi Jing, 2009 )<br />
<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. (Yi Jing, 2009 ) <br />
<br />
Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
<br />
These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their researches inspired later scholars to continue to explore the value of translation. However, their contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough. (Lv Jun, 2004 )<br />
<br />
4.2 Translation studies based on linguistic theory<br />
<br />
In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, systematic-functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies. (Zou Bin, Mu Lei,2020 )<br />
<br />
4.2.1 The influence of Structuralist linguistics<br />
<br />
Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists took Saussure's theory as the theoretical foundation and regarded linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States. With the promotion of structural linguistics, translators begin to conduct translation studies with the assistance of structural linguistics.(Lvjun，2004)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. ( Yi Jing, 2009)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts that are "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has exerted a great influence in the West and China. ( Yi Jing, 2009)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
<br />
Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural context of language.（Zou Bin,Mu Lei,2020)<br />
<br />
4.2.2 The influence of discourse linguistics<br />
<br />
For a long time, the theory of structural linguistics has been the focus of translation studies, but with the development of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002） --[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics theory. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics. (Yi Jing, 2009 <br />
<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
<br />
4.2.3 The influence of contemporary linguistics<br />
<br />
As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
<br />
Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and materials for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool and new research perspectives for translation studies and provides great convenience for translation studies. ( Liao Qiyi，2000)<br />
<br />
4.3 The experience of the construction of linguistics<br />
<br />
In the 19th century, linguistics began to acquire discipline autonomy. The publication of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value. (Kong Xiangli，2009 )<br />
<br />
4.4.1 Discipline development<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is quite similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories. (Zou Bin, Mu Lei,2020)<br />
<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, publishing cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge. (Kong Xiangli，2009 )<br />
<br />
4.4.2 Discipline structure<br />
<br />
Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good example. (Yang Zijian,1993)<br />
<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study. Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.（Yi Jing，2009）<br />
<br />
4.4.3 Development Trend of discipline<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be learned from other related disciplines. Translation studies and linguistics can also learn from each other and develop together. In the process of development, linguistics has absorbed the experience of many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., formed many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
<br />
==='''5.Conclusion'''===<br />
<br />
Linguistics has gone through several stages of development, and it has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics provided experience for the construction of translation studies. ( Zou Bin, Mu Lei,2020)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators should only take other disciplines for reference, not grafting." Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely. ( (Liu Miqing, 1989))<br />
<br />
==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658,外国语言学及应用语言学 Foreign Linguistics and Applied Linguistics==<br />
<br />
<center>许晶Xu Jing 202020080658</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析翻译学科学习目前存在的问题，并提出相应的建议。<br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "The Name and Nature of Translation Studies", is a basic statement of translation studies，which calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) <br />
<br />
Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, such as comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.(wikipedia)<br />
<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation studies can examine the practices and context of translating texts that are specialist (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these knowledge enables students to apply their understanding of theories to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually includes the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills that are necessary elements solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Studies<br />
<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. With the requirement of effective, efficient and understanding communication between languages and cultures in today's multicultural and multilingual society, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies always has its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. <br />
<br />
Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can have a good understanding about the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. It is necessary for translators to learn Translation Studies.(Chu Xizhi 2009)<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, and the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. <br />
<br />
The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared on the scene.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have been single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, as well as translation criticism, translation publishing, and translation management, etc.<br />
<br />
At that time, because a large number of people who master foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to improve foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under Foreign Language and Literature, but the distinction between translation teaching and language teaching has gradually become clear.(Xu Jun;Mu Lei 2009)<br />
<br />
2.2. The Development Period of Translation Studies <br />
<br />
At the beginning of this period, translation studies explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. <br />
<br />
At this stage, some masters and doctors in translation studies joined the team to construct translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation in succession. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of “China Translator" in 2004 come to congratulate.(Luo Feng 2011)<br />
<br />
Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge. Translation research ideas, methods, field and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.(Huang Zhongqian, Zhang Xiao 2020)<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction.(Huang Zhongqian, Zhang Xiao 2020) <br />
<br />
In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Translation studies have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training.<br />
<br />
There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers should help students to acquire the industry knowledge, technology, skills and accomplishments that required by the language service market. Teachers can invite industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. Translation discipline in China has entered a new stage now, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education <br />
<br />
With the establishment of the autonomy of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the cultivation of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better.（Huang Youyi 2018）<br />
<br />
However, China's translation education started and developed after the reform and opening up, so it is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction history of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, so systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to bluring and confusing educational goal of translation major. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation major teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market.(Zhong Weihe; Zhao Tianyuan 2020)<br />
<br />
In addition, due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them are lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.(Zhong Weihe 2019)<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. <br />
<br />
The problem of translation teachers has always been a bottleneck that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data shows that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019)<br />
<br />
In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.(Chen Cheng 2020)<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2018) <br />
<br />
This kinds of teaching method that is entirely a teacher-centered teaching model ignore student autonomy, which will pay too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is inconsiderable.（Ou Yonghua 2019）<br />
<br />
Besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play. However, according to the actual situation of translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but do not deep into the actual situation.(Bo Zhenjie, Li Heqing 2011)<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, so it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. <br />
<br />
Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. (Wang Na 2020)<br />
<br />
As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not gain sufficient background information.<br />
<br />
With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.(Xie Zhentian, 2015) <br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless to some extent or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved over time. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
Translation education plays an important role in cultivating translation talents, and a good translation education system will provide a good environment for students to learn Translation Studies, so it is necessary to improve translation education system.<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation. (Wang Baigula 2018)<br />
<br />
Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to innovate. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. (Ou Yonghua 2019)<br />
<br />
The objective teaching method is a teaching mode that can be introduced in translation teaching,which attaches great importance to the construction of learning environment and the value of teachers' guidance to students. It is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.(Ou Yonghua 2019)<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. <br />
<br />
Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019）<br />
<br />
Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and to reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which carry out the provision of landmark for a comprehensive academic research of the discipline. (Lan Hongjun, 2018)<br />
<br />
The second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
Translation talents play a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future.Not only should they have a solid foundation in language ability, but also they should take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills.(Xu Jun;Mu Lei 2009)<br />
<br />
A very good way to expand their knowledge is to improve their search ability. Search ability refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students are urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics and the skills and theories of translation，but also practice more. Theories that are out of practice cannot keep up with the development of the times. <br />
<br />
Students must spend enough time in practicing. They can take part in many social activities to experience different aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.(Lin lin 2016)<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the objection of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Therefore, translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and professional knowledge. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. <br />
<br />
From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies are still not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. (Zhong Weihe, Zhao Tianyuan 2020)<br />
<br />
Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, learn from the latest foreign translation theories, and combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.--[[User:Xu Jing2|Xu Jing2]] ([[User talk:Xu Jing2|talk]]) 15:23, 20 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Chen Cheng.陈诚. (2020).高校英语翻译课程教学现状及改革研究.[ Research on the Teaching Status and Reform of College English Translation Course].淮南职业技术学院学报[''Journal of Huainan Vocational &Technology''] 97-98.<br />
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Chu Xizhi.褚喜之(2009).翻译理论在翻译教学中的重要性.[The Importance of Translation Theory in Translation Teaching].经济研究导刊[''Economic Research Guide'']237-238.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Youyi.黄友义.(2018).服务改革开放40年,翻译实践与翻译教育迎来转型发展的新时代.[Servicing Reform and Opening for 40 Years, Translation Practice and Translation Education Usher in a New Era of Transformation and Development].中国翻译[''Chinese Translators Journal'']5-8.<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
<br />
Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Linlin.林琳.(2016).英语文学翻译学习现状及改善措施.[ The Status Quo and Improvement Measures of English Literature Translation Learning].西部素质教育[''Western China Quality Education''] 65.<br />
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Luo Feng.罗峰.(2011).从翻译学学科建设看翻译学在中国的发展.[On the Development of Translation Studies As A Discipline in China].琼州学院学报[''Journal of Qiongzhou University]''115-116.<br />
<br />
Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Xu Jun, Mu Lei. 许钧, 穆雷.(2009).中国翻译学研究30年 (1978 -2007).[30 years of Chinese Translation Studies (1978 -2007)].外国语[''Journal of Foreign Languages'']77-87.<br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
<br />
Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
<br />
Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan== <br />
<center>周玉娟 Zhou Yujuan 202020080674 亚非语言文学波斯语方向 .</center><br />
<br />
<center>The influence of translator's cultural identity on translation.</center><br />
<br />
===Abstract===<br />
Liang Shiqiu and Zhu Shenghao are both outstanding representatives of Shakespeare's plays translated in 20th century Chinese literature. Zhu Shenghao lived in a time of war and turmoil , and lived a hard and poor life , so his translations were both imbued with deep patriotism, and his translations were based on naturalization strategies. As a scholar who returned from overseas studies, Liang Shiqiu believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the translation process with the purpose of spreading the culture of foreign countries.<br />
<br />
===Keywords===<br />
translation; translator; cultural identity; Shakespeare's plays<br />
<br />
===题目===<br />
译者文化身份对翻译的影响<br />
<br />
===摘要===<br />
梁实秋和朱生豪都是20世纪中国文学界翻译莎士比亚戏剧的杰出代表人物。朱生豪生活在战火纷飞，动荡不安的年代，生活过得很艰苦和贫困，所以他的翻译中都蕴含了深深的爱国主义情怀，翻译以归化策略为主。梁实秋作为海外学成归来的学者，认为文学是天才创作的。所以他以传播异国的文化为目的，在翻译过程中采取了异化策略。<br />
<br />
===关键词===<br />
翻译；译者；文化身份；莎士比亚剧<br />
<br />
===Introduction===<br />
<br />
Translating a work that is a re-recognition and re-expression of what the translator knows and transmits. On the one hand, the translator transmits the content of the original author, and on the other hand, the translator also incorporates his or her own interpretation and understanding into it. In traditional translation studies, whether the translation is faithful to the original work is the key criterion to measure the goodness of a translated work, and it is also an important criterion to judge a translator's qualification or otherwise. (Many. 2018: 85) Therefore, the translator plays an important role in both translating and interpreting, and the translator is the first person who is in direct contact with the original text.<br />
<br />
<br />
Benjamin, the famous German literary critic, once said : "In any discussion of translation, the traditional concept always revolves around fidelity and freedom: that is, the freedom to reproduce the original faithfully and the fidelity to the original in the reproduction." (Benjamin. 1968/2004: 20) However, in the process of translation, besides being faithful to the direct expression of the original, translators also have their own translation characteristics and strategies. The issue of "cultural identity" has also received more and more attention. (Fu, Wenhui. 2011: 16)<br />
<br />
There have been many Chinese translations of Shakespeare's plays in China, among which Zhu Shenghao and Liang Shiqiu are both classic representatives of Shakespeare's plays in translation. However, they differ in many aspects such as the purpose of their respective translations, translation styles, and translation contents. The reason for this is that the influence of their cultural identities on their translations cannot be ignored. This paper will try to explore the influence of their respective cultural identities on the translation purposes and translation contents by comparing their cultural identities and the social and cultural backgrounds in which they lived, so as to provide guiding inspirations and suggestions for translation practice activities.<br />
<br />
=== Introduction to the identity of the translator===<br />
Translators are also readers, however, they act as readers in a special sense; the ultimate goal of a translator is not to read and understand the original text, but to convey the original text he reads by interpreting it in another linguistic symbol (Wu Delu. 2016:211). Both Liang Shiqiu (1903-1987) and Zhu Shenghao (1912-1944) were famous translators of Shakespeare in China in the twentieth century, and their translations have stood the test of time. The contributions that Liang Shiqiu and Zhu Shenghao made to the Chinese literary world are well known.<br />
<br />
Cultural identity, or cultural identity, (Wang Ning. 1999:45) mainly includes a nation, group or individual's sense of identity with its own culture and perception of self-image,( Wang Zhenping. 2017:68) which is characterized by the fact that cultural identity carries the self-identified and recognized cultural characteristics of a certain group, and the manifestation of these characteristics in group members varies in strength and weakness depending on the objective environment. Cultural identity is expressed through the way people communicate, interpersonal relationships, and behavioral norms (Liu Shuang. 2000:90), and it is stable and fluid.<br />
<br />
"Although Liang Shiqiu and Zhu Shenghao are both known in contemporary times, they are different in terms of translation purpose, style, technique, and even phrasing, forming two different schools of Shakespeare translation in China." (Xi Yongji. 2007:245)<br />
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====Zhu Shenghao's Cultural Identity====<br />
Zhu Shenghao is a famous translator. He was born on February 2, 1912, in Jiaxing, Zhejiang Province, to a family of small, declining merchants. Zhu Shenghao began to translate Shakespeare in 1935, but the translation process was difficult and the conditions were tough (the Japanese attacked Shanghai in 1937 and the city was in flames. Zhu Shenghao's house was burned down by the Japanese, and he escaped with the Oxford edition of the complete works of Shakespeare and some of his translations. (Most of his translations were burned by the Japanese.) However, he persisted in his translation career and devoted himself to it, eventually leaving us forever in 1944 due to lung disease from overwork.<br />
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In less than ten years, he translated a total of thirty-one and a half Shakespeare plays with amazing perseverance and talent. Later, his wife, Song Qingyu, compiled all his translations and passed them on to the World Book Bureau in Shanghai, which published The Complete Works of Shakespeare in the fall of 1947. Many Shakespeare researchers could not believe that the Chinese could write such a high quality translation. It is easy to see that his remarkable talent was recognized both at home and abroad.<br />
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Throughout the above, Zhu Shenghao lived in a time of war and turmoil, experienced the May Fourth Movement and other tides, and his translations were imbued with a deep sense of patriotism, so his translation of Shakespeare's plays was based on domestication strategies. (Yan Xiaojiang. 2010: 95) As a patriotic young man, he longed for China to be understood and to transmit and promote Chinese culture. The so-called naturalization means that the language and culture are the main focus, which ensures the fluency of the translation, reduces the strangeness of the original text, and allows the target language readers to better understand the original text.<br />
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====Liang Shiqiu's Cultural Identity====<br />
Liang Shiqiu, whose original name was Zhihua, was born in Beijing. He was a famous Chinese modern and contemporary essayist, scholar, literary critic, translator, and the first authority on Shakespeare in China. He studied at the English Department of the University of Colorado, Harvard University and Columbia University Graduate School.<br />
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However, it is worth mentioning that Liang believes that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "literature and art are the original creation of a few geniuses", "there is no literature and art for the majority, and literature and art are not for the majority ". (Liang Shiqiu: R.O.C. 23) "The highest art can only be understood by a few ...... Art has its own many grades, so the appreciation of art also has many grades." <br />
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However, it is worth mentioning that Liang believed that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "The highest art can only be understood by a few", "Art has its own many grades, so the appreciation of art also has many grades. ". (Liang Shiqiu: R.O.C. 23) <br />
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As for the satisfaction of the literary and artistic requirements of the general public, Liang Shiqiu arranged for them the arts such as story-telling and popular literary works, because their knowledge could only understand such works and they were only interested in such arts, as for the great works of art, like Shakespeare's plays, that naturally only the great artists could appreciate and appreciate them. Liang Shiqiu's mistake was to exaggerate the role of heroic figures such as geniuses and completely ignore the role of the general public in the creation and reception of art. (Wang Qili. 2004: 12) <br />
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We can see that Liang Shiqiu was a scholar who returned from overseas, but he advocated "genius literature" and ignored the role of the people in art and culture. Liang Shiqiu began his translation of Shakespeare in 1930, and it took him nearly 40 long years to complete the translation of this masterpiece, which had a profound impact on the Chinese translation. (Zhou Li. 2016:30) At the same time, his literary thought was largely influenced by Western classicism and neo-humanism, so when translating, he mostly adopted the strategy of alienation.<br />
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====Foreignization and domestication Strategies====<br />
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According to Venuti, domestication is "bringing the original author into the desired language and culture of the translation", while dissimilation is "accepting the linguistic and cultural differences of the foreign work and bringing the reader into the foreign situation" (Venuti, 1995:20). (Venuti, 1995:20)<br />
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Domestication means to localize the original language, to take the target language or the readers of the translation as the home, and to adopt the expressions that the target language readers are accustomed to in order to convey the content of the original. The translator is required to get closer to the readers of the target language, and the translation must become an authentic national language. This method helps readers understand the translation better and enhances the readability and appreciation of the translation.<br />
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The method of Foreignization is: "the translator does not disturb the author as much as possible, so that the reader moves closer to the author". In translation, it means absorbing the expressions of foreign languages, requiring the translator to draw closer to the author and adopt the expressions corresponding to the source language used by the author to convey the content of the original text, that is, to take the language and culture of the original text as the home. Centering on the language and culture of the original language, the cultural characteristics and exoticism of the original language are preserved as much as possible; (Yan Xiaojiang. 2010: 95) Using the strategy of Foreignization helps readers better appreciate the differences in national culture, national characteristics and exotic elements such as language style features.<br />
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===The cultural identity of translators in translation===<br />
First, the translator is the second pair of eyes of the reader. "For most readers who do not understand the original work, (the translator's interpretation) is the only way to enter the world of the original work" (Xu Jun 2014: 220). Therefore, the translator's performance in translation is directly related to the reader's acceptance. Moreover, under the translator's subjective role, "the flower of life of the original work gains a continuous, up-to-date and most flourishing opening in the translation" (Ben-jamin 1968/2004: 20). The translator is, in turn, the bearer and transmitter of the author's work. A translator's contribution is unquestionable if his or her translation is recognized by the public or the academic community.<br />
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Liang Shiqiu's and Zhu Shenghao's translations have their own strengths, Liang's for scholars to study, Zhu's for the popularization of Shakespeare's works, and both translations interpret classic literary works from different perspectives. (Yan Xiaojiang. 2010:98) But both have made great contributions to world literature.<br />
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====In terms of the original intention of translation====<br />
The reasons for Zhu Shenghao's translation of Shakespeare have also been explored, and all of them agree that personal interest, patriotic thought, dedication and financial embarrassment were the main motivations for his translation of Shakespeare. Here, we prefer to consider "interest" as the primary motivation. (Qiu Yunchen. 2010:591) Zhu Shenghao said, "I love Shakespeare's plays so much so that I have tried to read the whole text at least ten times from the beginning to the end. ......" Zhu's preference for Shakespeare is so obvious that "He was so passionate about Shakespeare that he would not stop reading and studying Shakespeare assiduously<br />
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In addition, because Zhu Shenghao was born in an ordinary family and his parents died at an early age, his life was difficult, and he mentioned in his translations that he had to pay for translating Shakespeare's plays. Economic reasons also drove his perseverance in translating, and furthermore, Zhu Shenghao lived in a time of war and experienced the May Fourth Movement and other fashions, and his translations contained deep patriotism, a desire for China to be understood and to transmit Chinese culture. This patriotic sentiment also inspired his determination to translate Shakespeare's plays.<br />
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Liang Shiqiu believed that there is a distinction between elegant and vulgar literature, genius always appreciate literature, the general public usually read popular literature. In Liang Shiqiu's view, not only the subject of creation can only be a very small number of geniuses, that is, the appreciation of literature is also the patent of a very small number of talented people, "only a few people can understand the highest art ......, literature and art is not for the majority." (Liang Shiqiu. 1988:117). According to Liang Shiqiu, "literature is created by genius".<br />
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When he studied at Harvard University, he took the course "Literary Criticism after the Sixteenth Century" by the American neoclassicist Irving Babbitt, and was greatly influenced by Western humanist thought in literary thought and the Western cultural environment, so he set out to translate Shakespeare's plays with the aim of spreading the idea of foreign culture. Liang Shiqiu's translation of Shakespeare aimed to "preserve the most authentic things" and to convey the author's meaning visually. Liang Shiqiu's translation of Shakespeare was very faithful to the original text, and his opposition to "hard translations" and "bent translations" shows that he advocated faithfulness and fluency in translation. (Xiao Li. Li Xiaoying. 2012:95)<br />
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====In terms of the content of the translation (taking the translation of Shakespeare as an example)====<br />
Zhu Shenghao stated at the beginning of his translation: "In translating this book, my aim is to maintain the charm of the original work as much as possible, and then to consider the second point if it is not feasible, that is, to convey the meaning and feelings faithfully of the original text in simple and easy-to-understand sentences; but I dare not agree with the rigid translation of word-by-word comparison.... I would like to be a reader and check the translation for any ambiguities. I must also pretend to be an actor on the stage, and examine whether the tone of speech is smooth and whether the syllables are in tune. It often takes days to think hard about a word or phrase that is not agreeable." (Zhu Shenghao. (2010:36) This shows that Zhu Shenghao paid more attention to the performance function of drama in translation of Shakespeare’s plays.<br />
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For example: ( the translation of Zhu Shenghao)<br />
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EGEUS: Stand forth，Demetrius． My noble lord，<br />
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伊吉斯:走上前来，狄米特律斯。殿下，这个人，<br />
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This man hath my consent to marry her．<br />
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是我答应把我女儿嫁给他的<br />
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Stand forth，Lysander．<br />
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走上前来，拉山德。<br />
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And，my gracious Duke， This man hath bewitched the bosom of my child．（莎士比亚.2011：22）<br />
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殿下，这个人引诱坏了我的孩子 （朱生豪. 2013：9）<br />
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In addition, influenced by traditional Chinese moral and ethical thinking, when obscene words and indecent phrases appeared in the original text, Zhu Shenghao basically "purified" or arbitrarily rewrote them, or simply deleted them without translation. Perhaps it is also the fact that his translations conform to the requirements of Chinese moral culture that makes his works so well-received. The advertisement published by World Bookstore clearly states two sentences: "The original text is brilliant, a treasure of world literature ornaments; the translation is beautiful and fluent, keeping the charm of the original work. <br />
For example, his translation. <br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent． (Ⅲ．ⅱ) (莎士比亚.2011:110)<br />
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拉山德:放开手，你这猫! 你这牛蒡子! 贱东西，放开手!<br />
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否则我要像摔掉身上一条蛇那样摔掉你了(莎士比亚．2013:117 )。<br />
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Liang Shiqiu believed that translation should be faithful to the original text, so his translation content can be summarized as "faithfulness and fidelity". The style of "faith" and "faithfulness" has been developed. (Li Jiawei/Hui Lijun. 2017:75) Because of this faithfulness, Liang Shiqiu believed that any arbitrary rewriting or deletion of the original work would be unfaithful to the work, and that the vulgar language in Shakespeare's plays has its specific role in portraying characters and increasing the stage effect. Therefore, he kept the obscene words in the original text intact in the translation process.<br />
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First: Stay true to the original text and try not to delete or subtract from it.For example:<br />
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LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent.(Ⅲ.ⅱ)(莎士比亚.2001:110)<br />
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Translation of Liang Shiqiu:<br />
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赖,走开，你这个猫，你这个缠人的东西! 下流的东西，松手，<br />
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否则我要把你像是毒蛇一般的甩开(莎士比亚.梁实秋译2001:110)。<br />
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HELENA She was a vixen when she went toschool: <br />
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And though she be but little，she is fierce．(Ⅲ． ⅱ) (莎士比亚.梁实秋译2001:116)<br />
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海 上学时她就是个狐狸精。<br />
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她虽然身材小，她很凶(莎士比亚.梁实秋译2001: 117) 。<br />
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Second, Liang Shiqiu's translations retain the punctuation of the original texts (Li Jiawei/Hui Lijun. 2017:75) Liang believes that retaining punctuation makes the translations more "Shakespearean". "The punctuation used by Shakespeare may seem less formal, but in fact it is a self-contained system, designed to point out the effect of intonation when the actors recite their lines. Based on this clarification, I then decided to preserve as much of Shakespeare's original punctuation as possible in a text, with the result that where there is an original sentence, there is a translation". (Liang Shiqiu. 1966) <br />
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Therefore, Liang Shiqiu's translation of Shakespeare pays more attention to the literary function of drama and more attention to the stage function of literature. <br />
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For example, a fragment of Liang Shiqiu's translation of Hamlet.<br />
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Queen. There is a willow grows aslant a brook,<br />
That shows his hoar leaves in the glassy stream;<br />
There with fantastic garlands did she come,<br />
Of crow-flowers, nettles, daisies, and long purples,<br />
That liberal shepherds give a grosser name.<br />
But our cold maids do dead man’s fingers call them:<br />
There, on the pendent boughs her coronet weeds<br />
Clambering to hang ,an envious sliver broke,<br />
When down her weedy trophies and herself<br />
Fell in the weeping brook. Her clothes spread wide;<br />
And, mermaid-like, awhile they bore her up;<br />
Which time she chanted snatches of old tunes; As one<br />
incapable of her own distress,<br />
Or like a creature native and indu’d<br />
Unto that element: but long it could not be<br />
Till that her garments ,heavy with her drink,<br />
Pull’d the poor wretch from her melodious lay<br />
To muddy death.<br />
（shakespeare, hamlet, act Ⅳ, scenceⅦ）<br />
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Liang’s version :<br />
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河边有一株斜长着的杨柳，白叶倒映在玻璃似的流水里；他就来到那个地方，拿着些奇异的花圈，扎的是毛莨、荨麻、延命菊，以及粗野牧人呼之不雅之名而纯洁女郎都呼为“死人指”的紫兰。 就在那里，她爬上树枝想去挂她的花圈，无情的枝子断了；她的花圈和她自身于是坠入呜咽的河流。 她的衣服展开，像是鲛人似的，把她浮上来一会儿，这时节她唱了几句古歌，好像不知自身痛苦似的，又好像是水下生长的动物似的；但是这情形没有多久，她的衣服湿透就变重了，于是把这可怜的人儿于曼声高唱中扯到污泥的死所去了。<br />
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===Conclusion===<br />
The translator's cultural identity is impressed by various factors such as the different backgrounds of the translator's life and the different cultural ideas he or she has received, and this identity is present in the translator's translation works almost all his or her life. In other words, the translator's cultural identity has a great and lasting influence on the choice of his or her translation strategy, and it can also be said that readers can learn the translator's cultural identity through his or her translation works. <br />
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For example, Zhu Shenghao, who lived in the era of constant war, had a deep patriotic feeling. So he wanted China to be understood by the world or more countries, to be able to transmit and carry forward Chinese culture. In addition, he was influenced by the deep-rooted moral and ethical thoughts of traditional Chinese culture, so he adopted a naturalization strategy in the translation process. However, looking at the translator Liang Shiqiu again, as a scholar who returned from studying in the West, he received the idea of Western humanism, and in addition, he believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the process of translation with the aim of spreading foreign culture, and translated the original text word by word, sentence by sentence, and presented it to the readers without evasion. <br />
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By briefly exploring the cultural identities and translation ideas of the two translators, we can see that both of them have their own merits, but also their own disadvantages. Throughout the contemporary era, the phenomenon of cultural globalization is also increasing, and most of the excellent works have been translated into multiple languages and spread, but for the translators, we should learn from the advantages of the previous translators, but that is, we should combine the East and the West, and master the translation skills to maintain the content of the original text to the greatest extent and ensure the accuracy of the text.<br />
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===References===<br />
<br />
Fu Wenhui付文慧．多重文化身份下之戴乃迭英译阐释［The Interpretation of Dai Naidian's English Translation under Multiple Cultural Identities］中国翻译[ Chinese Translation]，2011，32(6):16—20．<br />
<br />
Yan Xiaojiang严晓江． 梁实秋与朱生豪莎剧译文特点之比较[A Comparison of the Characteristics of Liang Shiqiu's and Zhu Shenghao's Translations of Shakespeare]南通大学学报(社会科学版)[Journal of Nantong University (Social Science Edition)，2010，26(4)<br />
<br />
Liang Shiqiu.梁实秋. 翻译莎士比亚[M]//梁实秋. 莎士比亚诞辰四百周年纪念集. [Translation of Shakespeare by Liang Shiqiu. Shakespeare's 400th anniversary]. 台湾: 中华书局[Taiwan:Zhong-Hua Book Bureau].1966.<br />
<br />
Qiu Yuchen.邱蕴琛. 小议朱生豪译莎动因[A small discussion on the motivation of Zhu Shenghao's translation of Sha].科技信息[Science and Technology Information].2010,(07):448-591.<br />
<br />
Zhou Wen周文. 朱生豪翻译观探微 [An exploration of Zhu Shenghao's concept of translation].科技信息(科学教研) [Science and Technology Information (Science Education and Research)].,2007,(22):127-128.. <br />
<br />
Xi Yongji奚永吉 . 莎士比亚翻译比较美学 [Comparative aesthetics of Shakespeare translation ] 上海：上海外语教育出版社[Shanghai: Shanghai Foreign Language Education Press].2007.<br />
<br />
Wu Delu.吴得禄.译者文化身份对翻译的影响[The influence of translators' cultural identity on translation].读书文摘[Reading Digest].2016(08):211.<br />
<br />
Wang Ning王宁．文学研究中的文化身份问题[Cultural Identity in Literary Studies] 外国文学[Foreign Literature].1999(4):48—51．<br />
<br />
Liu Shuang刘双．文化身份与跨文化传播[Cultural identity and cross-cultural communication]外语学刊[Journal of Foreign Languages]，2000(1):87—91．<br />
<br />
Wang Qili王岐立．梁实秋文学思想浅析：[An analysis of Liang Shiqiu's literary thought]:中山大学研究生学刊 [Graduate Journal of Sun Yat-sen University].2004<br />
<br />
Zhu Shenghao 朱生豪.译者自序[Translator's Preface].文学界(专辑版)[Literature (album edition)].2010(09):36.<br />
<br />
Shakespeare.莎士比亚 四大喜剧 梁实秋译[The Four Great Comedies translated by Liang Shiqiu].北京:中国广播电视出版社.[Beijing: China Radio and Television Press].2001<br />
<br />
Shakespeare.莎士比亚． 仲夏夜之梦 朱生豪译．[A Midsummer Night's Dream translated by Zhu Shenghao].上海:上海世界图书出版公司 [Shanghai: Shanghai World Book Publishing Company],2013．<br />
<br />
Liang Shiqiu.梁实秋 文学与革命.偏见集[Literature and Revolution. The collection of prejudices].南京:正中书局[Nanjing: Zhengzhong Shuji].中华民国二十三年七月.<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Toury's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
<br />
===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
<br />
===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===Toury and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Toury also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Toury proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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In Descriptive Translation and Beyond, Toury describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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According to Toury, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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According to Toury, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Toury's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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According to Toury, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Toury concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Toury believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Toury is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Toury has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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In his study of descriptive translation, Toury emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Toury's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Toury's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
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The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
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Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
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Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===References===<br />
Li Hongman 李红满. (2002). 论当代西方翻译研究范式的转变[J]. [On the Paradigm Shift in Contemporary Western Translation Studies]. 外语与翻译. [Foreign Languages and Translations]. <br />
<br />
Zhang Meifang 张美芳. (2000). 翻译学的目标与结构——霍姆斯的译学构想介评[J]. [The Objectives and Structure of Translation Studies - A Review of Holmes' Vision of Translation Studies]. 中国翻译. [China Traslation].<br />
<br />
Toury Gideon. (2001). ''Descriptive Translation Studies and Beyond''[M]. Shanghai:Shanghai Foreign Language Education Press.<br />
<br />
Lin Kenan 林克难. (2001). 翻译研究:从规范走向描写[J]. [Translation Studies: From Specification to Description]. 中国翻译. [China Traslation].<br />
<br />
Vermeer Hans J. (1996). A Skopos Theory of Translation[M]. Heidellburg:TEXT-con.<br />
<br />
Venuti Lawrence. (1995). The Translator’s Invisibility[M]. A History of Transla-tion.London&New York:Routledge.<br />
<br />
Snell-Homby Mary. (1995). Translation Studies.AnIntegrated Approach[M]. Re-vised ed.Amsterdam:John Benjamins.<br />
<br />
Hemans Theo (1985). ed.The manipulation of Literature[M]. London&Sydney:Croom Helm.<br />
<br />
Han Ziman, Liu Fang 韩子满, 刘芳. （2005）. 描述翻译研究的成就与不足[J]. [Describe the achievements and shortcomings of translation studies]. 外语学刊. [Journal of Foreign Languages].<br />
<br />
Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M]. [New Horizons in Translation Studies]. 青岛:青岛出版社. [Qingdao:Qingdao Publishing House].<br />
<br />
==An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
<br />
<center>肖伊宁 Xiao Yining 202020080655 亚非语言文学</center><br />
<br />
===Abstract:=== <br />
This paper introduces the influence and contribution of James Holmes, Gideon Toury and others on the development of descriptive translation studies. It also discusses the positive significance of descriptive translation research paradigm in the field of translation studies and its limitations. The purpose of this paper is to make readers understand the necessity of descriptive translation study by summarizing its development process and advantages. Meanwhile, by analyzing the relationship between descriptive translation studies and normative translation studies, this paper refutes the views that descriptive translation studies and normative translation studies are mutually exclusive, and helps the readers to understand deeply the status of descriptive translation studies.<br />
<br />
===摘要：===<br />
本文介绍了詹姆斯·霍姆斯（James Holmes）、图里（Gideon Toury）等人对于描写性翻译研究产生与发展的影响和贡献.同时论述了描写性翻译研究范式对于翻译学研究领域的积极意义和它的局限性。意在通过概述其发展历程和优点让读者了解描写性翻译研究的必要性，同时又通过剖析描写性翻译研究和规范性翻译研究的关系，反驳那些把描写性翻译研究和规范性翻译研究互斥的观点，使读者深刻理解描写性翻译研究的地位。<br />
<br />
===Key words:===<br />
descriptive translation studies; normative translation studies; limitation; necessity; relationship.<br />
<br />
===关键词：===描写性翻译研究；规范性翻译研究；局限性；必要性；关系.<br />
<br />
===Chapter 1 Introduction===<br />
<br />
Translation has a history of more than 2000 years. In the long-term and varied translation activities, People have more and more ideas about translation and produced many specific translation theories. For the sustainable development of theories, scholars of different schools in different periods have conducted their own studies on translation from different perspectives. The accumulated research experience from different research perspectives has led to the formation of diverse translation research methods.（Liao Qiyi 2002，5）<br />
<br />
Before the appearance of descriptive translation studies, translation theories tended to be normative both in China and abroad. At the beginning, most of them are inductive summaries of the experience in translation practice. Taking early Translation theories in China as examples, they sumer up the practical experience of translation into famous sayings, which can be used to guide the translation activities of later generations. Such as Yan Fu's "faithfulness, expressiveness and elegance", Lu Xun's "rahter to be faithful than smooth" and Lin Yutang's "faithfulness smoothness elegance". （Liao Qiyi 2002，6）<br />
<br />
In the second half of the 20th century, with the development of linguistics and applied linguistics, the study of translation has become more systematic. Some researchers regard translation as a branch of linguistics. For example, Catford defined translation as replacing textual materials in another language with equivalent materials in one language. Therefore, translation researchers began to use some basic principles of linguistics to describe the translation process and evaluate the translated works. For example, Newmark summarized seven methods of translating metaphors from some specific language structures and phenomena in the source language. (Catford 1965，20) <br />
<br />
However, these translation studies are actually "normative". They all stipulated some norms that all translators should follow in their translation practice regardless of the era, the working objects and the cognitive environment of translators and readers. If you do not follow these norms, you will be considered "misleading readers" or "unfaithful to the original work". Before the 1950s, normative translation theories were highly praised, which were basically unshakable guidelines in the field of translation. However, with the increasing frequency of cross-cultural international communication and the increasing number of translation activities, the requirements for translation theories are becoming more and more diverse. Translation practice needs new theories. People gradually realized that normative translation theories can not solve the various problems encountered in translation. Therefore, translation researchers began to pursue the study of translation in the era, and descriptive translation studies came into being.(Lin Kenan 2001, 44)<br />
<br />
===Chapter 2 The emergence and development of descriptive translation studies===<br />
<br />
In the 1990s, descriptive translation studies began to rise in foreign countries, but this research method was not formed suddenly. Before that, many scholars pointed out the necessity of descriptive translation studies and the specific assumptions of descriptive translation studies. These assumptions are the solid foundation for the establishment of descriptive translation research method and also the reason for the rapid development of descriptive translation studies.<br />
<br />
====2.1 John MacFarlane====<br />
<br />
In 1953, John MacFarlane published his paper ''Mode of Translation'' in the ''Durhram University Journal''. In the thesis, MacFarlan believes that it is a wrong criticism and comment to deny the role of translation and deprive some translation methods of the right to call themselves translation just because the translation does not realize the equivalence with the original in all aspects. Macfarlane also cites I.A. Richards' view in ''The Principles of Literary Criticism'' that even reading the same work at the same time often has different reading methods.From this we can infer that we must not believe that there is a unique translation. Since the original text has different meanings, it is inevitable that different translations will emerge from it . All translated works can be called translation, but none of them is "ideal" or "real" translation.(Lin Kenan 2001, 44)<br />
<br />
Macfarlane believes that since translation is so complex and elusive, it is impossible for us to draw an absolute standard for accurate translation. But he also called on translation researchers to find a new way to study translation. This new approach should accept the existing translation rather than the one we idealize. It should draw inspiration from the study of the nature of translation, rather than let translation do something it can't do. This is obviously a call for another kind of translation study. Although it does not clearly point out the new way of translation study, it points out that the existing translation research is incomplete and idealistic.Unfortunately, MacFarlane's views did not attract the attention of the field of translation at that time.(Lin Kenan 2001, 44)<br />
<br />
<br />
====2.2 Firth====<br />
<br />
Since the 1970s, the traditional research on the semantic relationship between the original text and the target text began to decline. For a long time, it has been widely believed that translation should first be the transformation of meaning, and the traditional distinction between literal translation and free translation is the product of this concept. Researchers have begun to challenge this concept and propose to study translation from the perspective of context. Firth is one of the early researchers who pointed out that the structure and system of language should be combined with the structure and system in context.Baker believes that the change from meaning to usage or from concept to environment has promoted the development of descriptive translation studies in general, especially the corpus studies of descriptive translation studies.(Baker 1995, 236-240) <br />
<br />
====2.3 James Holmes====<br />
<br />
With regard to research methods, scholars have been dissatisfied with the traditional introspective approach to translation studies since the 1970s. James Holmes points out that the weakness and naivety of most contemporary translation theories are caused by introspective research methods. Researchers should investigate functional authentic texts. As the founder of the school of Translation Studies, Holmes pointed out the scope and structural mode involved in the new field of translation studies in his book ''The Name and Nature of Translation Studies''(1972). He believed that the research object of translation studies was the translation that appeared in a certain culture, and the research method was practicing on the basis of experience.(Holmes 1988, 101）<br />
<br />
"He divides translation studies into three categories:<br />
(1) Description: to describe the special phenomenon of translation in real life;<br />
(2) Theory: establishing the principle of explaining translation phenomena;<br />
(3) Application: the information obtained from the former two is used in translation practice and translator training."（Liao Qiyi 2002，54） <br />
<br />
He discusses the dialectical relationship between descriptive translation studies, theoretical translation studies and applied translation studies, and believes that the theoretical branch is subordinate to the descriptive branch, and that only when the description of the translation process reaches a certain level and the collection of practical data reaches a certain amount can the theory have a practical development. Therefore, under the circumstances of frequent translation activities at that time, various translation theories based on experience emerged in an endless stream, but they were mutually exclusive. <br />
<br />
For the sustainable development of translation theory, Holmes proposed the next goal of translation research, that is, to establish a description system of translation, to describe the corresponding symbol system, rules and classification between the original text and the translated text Based on this, a more extensive comparative study was carried out.After the formation of this description system, the goal of translation studies is to establish a comprehensive theory. But this development process is not one-way, but dialectical, each of the three branches must serve the other two branches. "Translation description provides basic data on which translation theories are built. One branch provides materials for the other two branches, and then uses the findings provided by the other two. For example, it is impossible to establish a translation theory without describing the detailed and specific data provided by descriptive research and applied research; however, on the other hand, You have to have at least one intuitive theoretical hypothesis to start studying the other two fields."（Liao Qiyi 2002，55）<br />
<br />
Holmes further subdivided each branch. For example, the description branch includes three different descriptions based on translation, function and process. Taking translation work as the starting point requires the description of the actual translation centered on the work. taking the function as the starting point, it is necessary to show the influence of cultural factors on the reader's receptivity of the target text. Taking the process as the starting point, it pays attention to the translator's thinking process in the translation.（Liao Qiyi 2002，55）<br />
<br />
Compared with traditional translation theories, Holmes' method of describing the translation process shows another change. That is, he tries to better translate a certain symbol type by describing various translation methods in different periods and their usage in history. Holmes’s article is highly influential in that descriptive translation studies has given rise to " a considerable widening of the horizon, since any and all phenomena relating to translation, in the broadest sense, become objects of study." (Hermans 1985, 14).<br />
<br />
However, it is a pity that descriptive translation studies received little attention in the academic circle at that time, until the Israeli scholar Gideon Toury has made a systematic and comprehensive study of descriptive translation studies on the basis of Holmes. However, the framework of descriptive translation proposed by Holmes still provides a correct direction for the development of translation studies and makes translation studies pay more attention to descriptive translation studies.<br />
<br />
====2.4 Polysystem Theory====<br />
<br />
In the early 1970s, Zohar first put forward the polysystem theory, shaking the traditional translation view that the original text is Paramount and the translation can only be derived text. "The polysystem(多元体系派) is not satisfied with the achievements made by the translation studies(翻译研究派). It uses the theoretical system and research methods of Russian formalism for reference, and introduces the concept of "polysystem", which breaks through the boundaries between traditional linguistics and literature. Combined with the theory of translation studies, it makes a thorough study of the factors influencing the translation process and the multiple criteria of translation Research ."（Liao Qiyi 2002, 59）<br />
<br />
According to Polysystem, literature, politics, religion, economy and other systems are all part of a larger, multi-level and dynamically changing polysystem. In this polysystem, each system is interdependent and interacts with each other. Most of the traditional translation studies are based on the original text to judge the quality of the target text. In fact, the original text is not the only factor determining the target text, and the quality of the target text is not the only problem worth discussing in translation studies. From the choice of translation materials and strategies to the status and function of the target culture, they are influenced by a series of social factors inside and outside the target culture.（Liao Qiyi 2002, 59）<br />
<br />
Polysystem theory expands the scope of research, opens up new research approaches, promotes the cultural turn of translation studies, makes us have a more comprehensive understanding of translation phenomena, makes translation studies get rid of the application orientation, and improves the theoretical and academic nature of translation studies.（Zhang Nanfeng 2002, 19）<br />
<br />
====2.5 Gideon Toury<br />
<br />
Toury's translation theory and translation research theory are deeply influenced by Zohar and Holmes. Since 1975, in order to verify Zohar's translation theory, Toury has carried out field research in Tel Aviv University. He wants to find out the systematic rules that restrict translation by collecting the actual choices made in the process of translation. According to his research results, He found that the choice of most translation works is subject to ideology rather than linguistics or aesthetics, and the translations that are inconsistent with the existing translation theories can also be recognized by readers. (Liao Qiyi 2002, 68）<br />
<br />
This makes him realize that existing source system centered translation theories are not comprehensive, that makes him start to seek a new translation theory, that is, a comprehensive translation theory based on field research Tuli published his book ''exploration of translation theory''. After the publication of this work, the focus of translation studies shifted from theory to description.From 1980 to 1995, Toury supplemented and revised the descriptive translation theory on the basis of Holmes. His book ''Descriptive Translation Studies–and beyond'' is the practice and application of Holmes' descriptive translation theory. The book has also become the most comprehensive and systematic work on translation studies. He proposed that the descriptive nature of translation and the status and function of the target language are determined by the culture of the target language. (Liao Qiyi 2002, 69）<br />
<br />
Translation is restricted by a series of norms, which are culturally relevant within the cultural framework of the target language on which the translator relies. According to Toury, descriptive translation studies are based on norms and guided by rules. The purpose of descriptive translation studies is to analyze the general rules of translation by comparing the source text with the target text. He proposes that the production of translation involves the literary background in the target culture. The concept of "one to one correspondence" in translation and the translation requirements of literary and linguistic equivalence are abandoned. It shakes the idea that the original information is invariable. It also puts forward the idea that the original text and the translation should be integrated in the cultural system.(Liao Qiyi 2002, 69）<br />
<br />
In 1989, JoséLambert and Toury founded an international journal target, which is subtitled "International Journal of translation studies" and covers academic works on descriptive translation studies. This is another impetus to expand descriptive translation studies internationally. <br />
<br />
Gideon Toury also analyzes the reasons for the stagnant development of descriptive translation studies in his works："One of the main reasons for the prevailing underdevelopment of a descriptive branch within Translation Studies has no doubt been an overriding orientation towards practical applications,which has marked-and marred-scholarly work at least since the nineteen sixties.Thus, whereas for most empirical sciences, including even Linguistics, such applications-important as they may be-are presented merely as extensions into the world, the immediate needs of particular applications of Translation Studies have often been taken as a major constraint on the formation of the theory itself, or even as the very reason for its existence. Small wonder that a scholarly framework geared almost exclusively towards applicability in practice should show preference for prescriptivism at the expense of description, explanation and prediction. " (Toury 2012. xii)<br />
<br />
He criticizes this phenomenon and thinks that most descriptive research is conducted in other disciplines other than translation studies, such as contrastive linguistics, contrastive textualism, comparative literature and stylistic comparison, which is a kind of behavior that the translation circle is avoiding the research within its own scope of competence.<br />
<br />
====2.6 Snell-Hornby<br />
<br />
In the 1990s, more linguists began to question the traditional concept of equivalence and the status of the original text. Snell - Homb said :“Equivalence is unsuitable as a basic concept in translation theory : the term equivalence, apart from being imprecise and ill-defined..presents an illusion of symmetry between languages which hardly exists beyond the level of vague approximations and which distorts the basic problems of translation." (Mary Snell-Hornby 1988，22) She is critical of the traditional literary translation theory and the translation theory of the linguistic school in the 1960s (especially the manipulation school). She agrees with the opinion of the translation studies that translation study should not be subordinate to comparative literature, linguistics or other disciplines, but should be an independent discipline, and should adopt a holistic and integrated approach to the study of translation. <br />
<br />
Other scholars tried to further develop the concept of equivalence and classify it. They pointed out that in addition to exploring the source text, it is also very important to study the target language and its specific text types.Therefore, translation studies should investigate the real texts in the original and target languages. This research demand has made the descriptive translation studies develop rapidly and gradually take the place of normative translation studies and occupy the central position in translation studies. "Description" has become a new trend in translation studies. And Mary Snell Hornby's ''Translation Studies:An Integrated Approach'' is regarded as a major force in translation studies. (Wang Peng 2008, 96)<br />
<br />
===Chapter 3 The relationship between normative translation studies and descriptive translation studies===<br />
<br />
====3.1 The value of descriptive translation studies and the limitations of normative translation studies====<br />
<br />
In fact, the traditional western translation research paradigm is normative translation research, that is, normative translation research approach, or a kind of translation research that sets standards to specify how to translate well in a specific culture. Traditional normative translation studies focus on the comparison of texts, trying to explore the law of language conversion, judge the quality of the translation, and then provide specific guidance for translation practice.<br />
<br />
Generally speaking, normative translation studies have the following characteristics：the establishment of eternal principles or standards for translation is usually based on the translator's personal experience in solving specific translation problems for others to follow, regardless of the number of readers and socio-cultural background changes. It is often taken for granted that any betrayal of these rules at the linguistic level should be labeled as disloyal, structurally heavy or misleading, regardless of the historical background and context of translation. The academic interest in seeking code conversion mechanism and setting translation principles or standards can be understood as efforts to make up for the lack of understanding and expression ability at the language level. （Han Ziman，Liu Fang 2005，98) <br />
<br />
Maria Tymoczko believes that："As a language art, translation has often been considered from the viewpoint of timeless linguistic rules(which has led to a normative tendency in the theory.)" (Maria Tymoczko 1999, 25) Because in the early days, people only regarded translation as a kind of language art, and didn't pay much attention to the cultural environment. Even when it came to culture, they finally focused on the specific translation skills. Because they paid too much attention to the study of translation skills, normative translation research was always inseparable from the debate between literal translation and free translation.<br />
<br />
Is there an absolute norm to follow in translation? Translation is a social and cultural activity involving two cultures, so it is bound to be restricted by two different cultural norms. Translation is by no means merely a language transformation in the sense, and the recognition and acceptance of a certain translation strategy cannot be determined by the translator's personal ability. It is restricted by many factors such as history, society, culture, politics, aesthetic taste and readers' expectation. In this sense, there is no absolute norm. （Han Ziman，Liu Fang 2005，97) <br />
<br />
Normative translation theories pay too much attention to the transcendental statement of translation and set standards or principles to ensure the quality of translation. This undoubtedly limits translation studies and makes translation scholars feel suffocated. Because of these limitations in normative translation studies, the further development of translation studies has been hindered, so the necessity of descriptive studies have been reversed. In order to have a more comprehensive understanding of translation, descriptive translation studies have gradually developed and given full play to their value：<br />
<br />
(1) First of all, descriptive translation studies have made great contributions to the development of translation studies. Translation phenomenon, which has always been on the edge, has entered the field of vision of translation researchers. Before the advent of descriptive translation studies, it was generally believed that only the translated works which are fully equivalent to the original text can be regarded as translation. Therefore, at that time, people criticized the translation works that did not achieve complete equivalence, and even did not include them in translation studies. Translation studies have always been limited to the study of equivalence between texts. <br />
<br />
However, descriptive translation researchers believe that as long as they appear in the target culture in the face of translation or the target language readers think that they are translations, all texts can be called "translation" In this way, the scope of translation studies has been expanded. Some extreme but factual translation phenomena, such as conversion(translating through an intermediary language) and pseudo-translation (translating without the original text), have been brought into the scope of translation studies.(Toury 2012, 32)<br />
<br />
(2)Secondly, descriptive translation studies no longer focus on the static text system as the previous normative translation studies, but pay more attention to the dynamic relationship between translation practice and the ever-changing social and cultural environment of the target language. This chagemakes people realize that in order to study translation more systematically and comprehensively,the method of contextlization should be adopted. Only by putting the translated works back into the historical environment and socio-cultural context of their creation can the translation phenomenon be described more accurately. For example, Piao (gone with the wind) translated by Fu Donghua is the object of criticism by many scholars who advocate foreignization translation. Some scholars claim that domestication is "the wrong way of translation". (Liu Yingkai 1987, 22) <br />
<br />
The example they cited is Fu's ''Piao(Gone with the Wind)''However, in the analysis, they have not made in-depth discussion on the reasons for Fu's choice of domestication, and have not noticed that there are many examples of extreme Foreignization in his early translation works. Therefore, it seems unfair to criticize Fu. It is only in early 21st century that this problem has gradually attracted the attention of scholars. Some scholars compare Fu's ''Piao(Gone with the Wind)''with Li Yeguang and others’ translations ,and compare several macro cultural factors influencing Fu Donghua's ''Piao(Gone with the Wind)''. They came to the conclusion that "the gain and loss of a work should be measured from the perspective of history"(冯庆华、王昱1998 :56)This example illustrates the value of descriptive translation studies, that is, to make a diachronic study of translation phenomena, rather than merely confined to synchronic studies.（Han Ziman，Liu Fang 2005，98) <br />
<br />
====3.2 The limitations of descriptive translation studies and the value of normative translation studies====<br />
<br />
First of all, descriptive translation studies are not perfect at present. Toury believes that the fundamental purpose of descriptive translation studies is to establish these potential norms and their influence on translators' choice of translation strategies. However, he seems to go to another extreme, regarding the target language and its culture as everything, completely ignoring the role of the source language and the translator in the process of translation. Moreover, he has not discussed in detail how these factors restrict the translator, how the translator makes the choice and why he makes such a choice. Therefore, although his theory is undoubtedly meaningful and instructive, it is not perfect.(Liu Zongyan 2008, 201) <br />
<br />
Moreover, descriptive translation studies emphasize the objectivity and neutrality of the researchers and avoid value judgment too much. Descriptive translation studies advocate that researchers should be objective, neutral and detached from the research objects. Toury clearly believes that the study of culture and history can be neutral. In his works, he tried to show an objective appearance by using a lot of scientific terms. Dirk Delabastita and Lieven D'hulst, in their collection European Shakespeares, repeatedly stressed that translation researchers should maintain a "detached and purely descriptive attitude." ( Hermans 1999 , 36) <br />
<br />
This requirement has been questioned by many scholars, including some closely related to descriptive translation studies. For example, Hans J. Vermeer thinks that Toury's early research methods are in fact "meta - prescriptive" in a sense, because he sets the preconditions for the analysis of translation.(Vermeer 1996 :49) Lawrence Venuti proposed that "translation studies can never be merely descriptive". He pointed out that merely taking translation as a research topic of cultural history or cultural criticism is already a resistance to the marginal position of translation in the current cultural hierarchy, and the choice of topics in a specific historical period is always related to the current cultural needs.（Han Ziman，Liu Fang 2005，99)<br />
<br />
On the other hand, descriptive translation studies are not helpful to people's understanding of the merits and demerits of specific translation works. Excessive promotion of descriptive translation studies will not be conducive to the improvement of translation quality, and even have a negative impact on translation practice. <br />
<br />
Normative translation studies have been overemphasized and become rigid dogma. It is only an incomplete research method, and it is not wrong. Moreover, for some texts, descriptive translation theory can not meet their requirements. For example, legal texts and dictionary texts are very formal texts. The use of words and syntactic structure have strict requirements, and the translation of such texts has a high requirement for faithfulness. At this time, the value of normative translation research is reflected.（Han Ziman，Liu Fang 2005, 99)<br />
<br />
====3.3 The relationship between prescriptive translation studies and descriptive translation studies====<br />
<br />
In linguistics, norms and descriptions are a pair of relative theoretical principles and two relative methodological categories. The traditional translation principles only focus on principles, standards, methods and techniques, which are normative studies. Nowadays, translation studies focus on description, which is composed of linguistics, literary criticism theory, psychology, philosophy, sociology, culture, etc. According to the above analysis, the two are complementary. The value of descriptive translation studies lies in its ability to make up for the limitations of normative translation studies. Normative translation studies also play an irreplaceable role in the translation of some special texts. Therefore, we can't think about the relationship between the two from the perspective of binary opposition. Although they are two opposite concepts, they are not incompatible.（Han Ziman，Liu Fang 2005, 100. )<br />
<br />
The view of binary opposition can not deal with complex translation studies. The application of the two research methods should be flexible. We should choose the appropriate method according to different research objects. We need to have multiple coexistence Thinking. As for the debate about which is better or worse, in the author's opinion, it is unnecessary. Nida has also stressed that "translation theory should be inclusive, and various means should be used to solve various problems in translation."(Liao Qiyi 2002, 6)In fact, the development of descriptive translation studies is not to overthrow the traditional normative translation theories, but to criticize the lack of normative translation theories and supplement the normative research.<br />
<br />
===Chapter 4 Conclusion=== <br />
<br />
Translation was officially recognized as an independent discipline more than 30 years, is a very young discipline, but in fact, the history of translation activities is not short，There are a lot of translation theories in both China and the West. However, due to the lag of descriptive translation studies, there is still a lot of space for research. Both Chinese and Western scholars believe that the ultimate goal of translation studies is to establish translation norms and principles, which are not the summary of previous personal experience, but the basis of a large number of descriptive translation studies On the basis of the standard.<br />
<br />
Descriptive and normative are the dual attributes of any discipline. Descriptiveness is the basis, premise and condition of normalization. Normalization is the development, result and purpose of descriptive. Translation studies are both descriptive and normative. It is the unity of opposites between descriptive and normative. In other words, descriptive translation studies and normative translation studies are like the positive and negative sides of a coin, It cannot be separated . It is one-sided and wrong to emphasize only the standardization of translation or the description of translation.<br />
<br />
Descriptive translation studies are intended to explain the process and phenomenon of translation. Compared with the micro analysis of normative translation studies, it studies translation from a macro perspective. Although there are still some deficiencies in descriptive translation theory, descriptive translatology provides a new perspective and analysis approach for translation studies, which deserves our attention and development.<br />
<br />
===Chapter 5 Reference===<br />
<br />
Baker. (1995). Corpora Linguistics and Translation Studies: an Overview and Some Suggestions for Future Reseearch. Target.<br />
<br />
J.C.Catford. (1965). A Linguistic Theory Of Translation. Oxford:Oxford University Press, 20.<br />
<br />
Hermans,Theo. (1985). The Manipulation of Literature: Studies in Literary Translation. Beckenham: Croom Helm.<br />
<br />
Hermans,Theo. (1999) . Translation in Systems . Manchester: St Jerome Publishing.<br />
<br />
Holmes,J.S. (1988). Translated Papers on Literary Translation and Translation Studies. Amsterdam: Rodopi.<br />
<br />
Meria Tymoczko. (1999). Translation in a Postcolonial Context - Early Irish Literature in English Translation. St.Jerome Publishing.<br />
<br />
Snell-Hornby. (1988). Translation Studies: An Integrated Approach. Amsterdam/Philadelphia: John Benjamins.<br />
<br />
Han Ziman 韩子满, Liu Fang 刘芳. (2005). 描述翻译研究的成就与不足[Achievements and Shortcomings of Descriptive Translation Studies]. 外语学刊[Foreign Language Research](03).<br />
<br />
Liao Qiyi 廖七一. (2002). 当代西方翻译理论探索[Exploration of contemporary Western translation theories]<br />
<br />
Lin Kenan 林克难. (2001). 翻译研究：从规范走向描写[Translation Studies: From the Prescriptive to the Descriptive Approach]. 中国翻译[Chinese Translation Journal](06).<br />
<br />
Liu Zongya 刘宗衍. (2008). 浅谈翻译理论的“规范”性[On the "Normative" Nature of Translation Theory]. 科技资讯[Science & Technology Information]<br />
<br />
Wang Peng 王鹏. (2008). 描写翻译研究及其方法[Descriptive Translation Studies and its methodology]. 四川外语学院学报[Journal of Sichuan International Studies University](04).<br />
<br />
Zhang Nanfeng 张南峰. (2002). 多元体系理论[Polysystem Theory]. 中国翻译[Chinese Translation Journal](02).<br />
<br />
==Translation Strategies Sagara Seydou, Student No :201911080004, Major:Translation Studies== <br />
<br />
Translation Strategies <br />
<br />
===Abstract === <br />
<br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies.<br />
<br />
Key words: translation strategies and translational problems.<br />
<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
<br />
===Introduction===<br />
<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
<br />
===Content===<br />
<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. Chesterman’s (1997)<br />
<br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.(Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280) ==<br />
<br />
Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70<br />
<br />
<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.(Lörscher, 1991, p. 70).<br />
<br />
===Conclusion===<br />
<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
<br />
===References===<br />
<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.<br />
<br />
== The Comparison of Machine Translation and Human Translation from the Perspective of Skopos Theory---A Case Study of E-C Translation of ''A Tale of Two Cities'' as an example - 欧阳静兰 OuYang Jinglan 202020080630==<br />
<br />
<center>欧阳静兰 OuYang Jinglan </center><br />
===Abstract===<br />
With the rapid development of globalization and the Internet, international communication is expanding, and a lot of information needs to be translated. Due to the low efficiency of human translation, machine translation is indispensable today. However, due to the limitations of machine translation, the quality of machine translation is still worrying. Therefore, from the perspective of Skopos theory, this paper takes the E-C translation of ''A Tale of Two Cities'' as an example to analyze the machine translation of Google translation and Baidu translation, and compare it with the translation of Song Zhaolin, so as to explore the characteristics of machine translation and human translation, try to discuss the irreplaceable nature of human translation, and discuss how to combine machine translation with human translation to improve the quality and efficiency of translation. This paper is divided into five parts: the first part introduces the background of the current translation environment; the second part introduces Skopos Theory and discusses the feasibility of Skopos Theory in analyzing machine translation and human translation; the third part introduces the advantages and disadvantages of machine translation and human translation, and discusses the relationship between them; the fourth part is a case study to see machine translation from the perspective of Skopos theory Compared with manual translation, it is concluded that machine translation and manual translation must be combined to improve the efficiency and quality of translation. The fifth part is a summary of this paper.<br />
<br />
===Key words===<br />
Skopos Theory, machine translation, human translation<br />
<br />
===题目===<br />
目的论视角下机器翻译和人工翻译的对比---以《双城记》的英汉翻译为例<br />
<br />
===摘要===<br />
随着全球化和互联网的迅速发展，国际的交流日益扩大，大量信息需要翻译。由于人工翻译效率低下，在越来越强调效率和质量的今天，机器翻译必不可少。然而，由于机器翻译的局限性，机器翻译的质量仍然堪忧。因此,本文以目的论视角, 以《双城记》的英汉翻译为例，分析谷歌翻译和百度翻译的机器译文, 与宋兆霖版本的中文译本对比，由此探析机器翻译与人工翻译的特点,尝试论述人工翻译的不可替代性, 并讨论如何将机器翻译与人工翻译结合提高翻译的质量和效率。本文分为五个部分，第一部分对当前翻译环境背景的介绍；第二部分对目的论进行简介，并讨论目的论用于分析机器翻译和人工翻译的可行性；第三部分介绍机器翻译和人工翻译的优缺点，并讨论他们之间的关系；第四部分进行案例分析，从目的论视角下看机器翻译与人工翻译的对比，得出提高翻译效率与质量必须将机器翻译与人工翻译相结合。第五部分对全文进行总结。<br />
<br />
===关键词===<br />
目的论 机器翻译 人工翻译 <br />
<br />
===1. Introduction ===<br />
With the development of globalization, the growth of Internet and artificial intelligence, machine translation becomes an indispensable choice in today’s society. Compared with human translation, machine translation has the advantages of efficiency. As the traditional translation method, human translation can guarantee the accuracy of the text. In this information era, many people are thinking whether human translation will be replaced by machine translation. (Jin Wenlu 2019, 40)<br />
<br />
In September 2016, Google released the neural network translation system, which greatly improved the quality of machine translation. In November, Baidu CEO Robin Li stated at the Wuzhen Summit of the 3rd World Internet Conference that Baidu's artificial intelligence product "automatic translation" will enter a practical state. Therefore, this paper will put the original text of Tale of Two Cities in two representative public machine translation engines at home and abroad, "Google" and "Baidu", to obtain the machine translation. Selecting texts from the famous classical novel ''A Tale of Two Cities'', and comparing machine translations and human translations based on this novel from the perspective of Skopos theory, this paper aims to investigate the relationship between human translation and machine translation and their developments in the future. (Hu Kaibao 2016, 10)<br />
<br />
=== 2. Overview of Skopos Theory ===<br />
In the 1970s, some eminent German translation theory scholars first proposed functional translation theory. Translation theorist Katharina Reiss divides text into three types: informative, expressive and operational. She suggested that according to different text types, different translation methods should be used for analysis, and different translation criticism standards should be adopted, that is, text types, language functions and translation strategies should be combined. In the translation process, it’s essential to focus on the functional characteristics of the target text. Her text type theory and translation criticism mode can be regarded as the beginning of functionalist Skopos theory. (Reiss, K, & Vermeer 1984)<br />
<br />
Hans Vermeer is Reiss's student. He further developed Reiss's theory and proposed Skopos theory. He believed that Skopos theory is based on the source text, and then may produce a series of purposeful and effective behaviors. The core of this theory is that "the purpose of translation determines translation strategies and method to achieve the expected purpose of translation" (Reiss & Vermeer 1984), and German scholars Justa Holz Manttari and Christian Nord further developed this theory which based on the theory of communication and behavior, and they proposed that translation theory is not a simple translation between words and sentences, but a kind of conscious behavior for the purpose of cultural communication. (Reiss, K, & Vermeer 1984)<br />
<br />
====2.1 Three Rules of Skopos Theory====<br />
The word “Skopos” is originated from the Greek language and means "purpose". Skopos theory refers to the process of translation is determined by the purpose of the translation, so the purpose rule is the highest one of translation. Generally speaking, skopos theory includes three principles: Skopos rule, coherence rule (intra-textual coherence) and fidelity rule (also known as "inter-textual coherence"). (Nord 2001, 20)<br />
<br />
Skopos theory believes that the important principle to be followed is the "purpose" rule, it is the core rule of Skopos Theory: the process of translation should be based on the realization of the communicative function in the target language culture, and the goal to be achieved determines the entire process of translation, that is, the method determines the result. Vermeer differentiated the purpose of translation. He believes that the purpose of translation should include three levels: the purpose of the translator; the purpose of communication; the purpose of specific translation strategies. In most cases, a translator has a certain purpose before translation, such as being entrusted by a translation company, market demand or the need to introduce a technology. In most cases, "purpose" refers to the communicative purpose of translation. Under the guidance of the purpose of communication, the translator can have more space to interpret and adjust the original text. (Nord 2001, 78)<br />
<br />
To achieve the communicative and interative function between the target text and the target receptor, the target text needs to conform to the linguistic coherence, and be understood and accepted by the readers in the context of the target language and culture. The principle of coherence means that the target text must conform to the intra-textual coherence, that is, the translation must be understood by the target reader and be meaningful in the culture of the target language and the communication environment in which the translation is used. “The principle of coherence requires that the information generated by the translator (target text) must be interpreted in a manner consistent with the context of the target reader.” (Shuttleworth 2004: 75) This means the translator should maximize the translation Semantic coherence and makes the translation understandable and acceptable to the target readers. The target text can help target readers understand and successfully exchange information.<br />
<br />
The fidelity rule refers to the inter-textual coherence between the original text and the target text, which requires "consistency between the target text and the original text" (Munday, 2010: 79). Therefore, in the translation process, the translator should not only be faithful to the original text, but also transfer the writing style and cultural factors existed in the source text. This principle requires translator to follow the purpose of translation.<br />
<br />
In the process of translation, translators should follow three principles according to Skopos Theory: the Skopos rule, the coherence rule and the fidelity rule. Among these three rules in Skopos Theory, the skopos rule is the primary principle translators should adopt in the process of translation, and the coherence rule and the fidelity rule must follow the skopos rule. So in the case of translation practice, fidelity rule is subordinate to coherence rule, and both are subordinate to the Skopos rule. In a word, Skopos rule plays a decisive role in translation process, and it should be considered first in translation. (Fang Mengzhi 2011, 20)<br />
<br />
====2.3 Application of Skopos Theory====<br />
Skopos Theory is different from traditional theories which overemphasize the features of language rules. With regard to Skopos Theory, it requires that translators should not only consider the language but also take account of factors beyond texts and language like the purpose of translation. As for ''A Tale of Two Cities'', the purpose is to make the target reader feel the same as the source target reader. Since this is a literary text, the cultural factors and rhetorical methods used in the source texts should be reflected in the target text. In addition, the feeling of the target text reader should be taken into consideration in the process of translation. Therefore, the translation should conform to habits of the target language. But guided by Skopos Theory, the advantages and disadvantages of machine translation can be easily analyzed, so that a better solution can be founded between human translation and machine translation.<br />
<br />
===3. Machine Translation and Human Translation===<br />
Translation activities have a long history. As far as China is concerned, translation has a history of more than two thousand years. However, the translation tools have rarely changed, and the translations are always been done by "translators". With the development of science and technology and the acceleration of globalization, there is an increasing need for translation. Therefore， "machine" translation has emerged. High efficiency and low cost of machine translation make people think about whether machine translation will replace human translation. (Jin Wenlu 2019, 40)<br />
<br />
====3.1 Advantages and disadvantages of human translation====<br />
Human translation has both advantages and disadvantages. For example, human translation has the characteristics of flexibility, accuracy, high readability and humanization of language. At the same time, however, compared with machine translation, human translation is less efficient and easy to be influenced by translator's own cultural background and translation capacity so it is difficult to achieve rapid development. Before the advent of machine translation, all translation activities were done by human. Compared with machine, translators, as a bridge of cross-cultural communication, are more flexible. Translation itself is a complex activity. (Jin Wenlu 2019, 40)<br />
<br />
Professional translators who have certain cultural background knowledge can choose different translation methods and strategies according to the similarities and differences between the two languages and cultures, so it is more flexible and accurate. The flexibility of human language enables the translator to express the meaning of the original text in a more abundant language, and accurately handle the rhetorical devices in the original text. Therefore, the target text of human translation must be more readable than that of machine translation. Human translation has a long history, and people's research on translation has never stopped. Many excellent translators have emerged in the world and put forward various translation ideas and strategies. Translation has established a relatively mature and complete theory. With the rapid development of China's economy and the increasing number of foreign exchanges, the demand for translation is on the rise. At the same time, the time spent on translation needs to be shortened. Therefore, manual translation alone cannot meet the needs of the translation market. (Jin Wenlu 2019, 40)<br />
<br />
====3.2 Advantages and disadvantages of machine translation====<br />
Machine translation refers to thefact that a language can be transferred into another language automatically with the help of machine. The idea of machine translation was firstly put forward by Weaver in his book Translation in 1949. Since the end of the 20th century, the development of the Internet and computer technology has provided more optional software and engines for machine translation. At the same time, the corpus has become richer and more complete, greatly improving the efficiency and quality of machine translation. (Jin Wenlu 2019, 40)<br />
<br />
The current machine translation is based on the "Neural Machine Translation" (NMT) model of artificial intelligence. Currently, the popular web page machine translations include Youdao Translation, Baidu Translation, Google Translation and so on. Google is currently in a leading position in both voice translation and text translation. Google Translation is a service provided by Google to translate texts and web pages, providing instant translation between more than 100 languages. It can provide translations of words, sentences and web pages between any two languages it supports. The more human translation documents that can be analyzed for a particular language are, the higher the quality of the translation is. In addition, Google's web page translation is fast, especially free to use, so it has a considerable number of users in translation activities, especially students. Therefore, this paper will take Google Translation and Baidu Translation as an example to analyze the translation quality, which is representative in the market. (Jin Wenlu 2019, 40)<br />
<br />
Generally speaking, machine translation has the characteristics of high efficiency, low cost, accuracy of terminology translation, and great development potential. Machine translation is fast and efficient, for which human translation cannot match. Secondly, the price of machine translation is low, even free, which greatly reduces the economic cost and time cost for those who do not require high translation quality. In addition, compared to human translation, the huge corpus established by machine translation makes the translation of some terms, especially the latest scientific and technological terms, faster and more accurate. The accurate translation of these terms requires continuous learning by the translator, and learning requires a process, which has a certain test of the translator's learning ability and learning speed. At this point, human translation has uncertainty and lag. Finally, although the history of machine translation is short, it has achieved rapid development. With the advancement of science and technology and the development of society, the functions of machine translation will be more perfect and the quality of translation will be better. (Jin Wenlu 2019, 40)<br />
<br />
First of all, from a microscopic point of view, machine translation often has problems in the choice of word meaning, especially when there is one word with different meanings. It needs the translator to select the meaning based on the context, while machine translation cannot accurately choose the meaning of a word in combination with the context. What’s more, the word order of the translated sentence often does not conform to the word order and expression habits of the target language. From the aspect of tense, it is more accurate when translating English into Chinese, because words in English can directly change tense. However, there are sometimes problems such as no corresponding tenses when translating Chinese into English. From a macro point of view, machine translation does not have cultural sensitivity and is not accurate enough for the translation of some idioms and proverbs with strong cultural color. (Jin Wenlu 2019, 40)<br />
<br />
====3.3 Relationship between machine translation and human translation====<br />
Machine translation is based on human translation, and the establishment of corpus that machine translation relies on needs human participation. When translating technical terms, machine translation corpus and parallel text can greatly reduce the time when find and determine proper equivalent terms. However, the establishment of these corpora needs well-translated materials. The accuracy and usability of corpus are also affected by the quality of human translation. Therefore, they restrict and influence each other. (Jin Wenlu 2019, 40)<br />
<br />
There are more or less defects in the micro and macro aspects of machine translation. At the micro level, it mainly includes vocabulary, syntax, tense, and so on. However, at the macro level, it mainly includes text cohesion and cultural background. Therefore, human translation is essential. In addition, all machine translation inspection, modification, sorting and other work must also be carried out manually, so as to make the translation quality better and meet the requirements of communication. It can be seen that machine translation alone cannot meet the requirements of high quality translation. Translation activities cannot be separated from human participation. Therefore, with the development of machine translation, translation should be completed by both machine and human. The two are related, influenced with each other. (Jin Wenlu 2019, 40)<br />
<br />
===4. Case Study from the Perspective of Skopos Theory===<br />
A Tale of Two Cities is a long historical novel by British writer Charles Dickens, first published in 1859. The story is set in the French Revolution and has a touching plot. It is one of the world's literary classics. The twin cities refer to Paris and London. The story connects these two cities and tells the story of the Parisian doctor Manette. He was persecuted by the brothers of the Marquis St. Evremonde due to injustice and was detained in the Bastille prison for 18 years. After being released from prison, Mannette's daughter Lucie fell in love with the enemy's son Darney. Thus, in the whirlpool of the French Revolution, scenes of family grievances and hatred were staged grandly. Life and death, good and evil were blended in conflict and changed in an instant. On the guillotine, Carton calmly sacrificed his life for love. （Dickens 2016）<br />
<br />
A Tale of Two Cities has a rigorous structure and condensed language. Dickens's profound thinking on revolution and humanity and his breathtaking writing talent are fully demonstrated. This paper selects the most representative classic sentences in the text for comparative analysis of translation, studies whether neural network machine translation software can accurately translate classic literary works, and explores whether neural network machine translation will replace manual translation in the context of artificial intelligence. The human translation was by Zhaolin Song. Among the many translation versions in China, Song’s translation was regarded as the version which closes to the source text most. (Feng Baoyin 2018, 232)<br />
<br />
====4.1 Case Study from the perspective of Skopos Rule====<br />
In Vermeer’ opinion, the dominant rule for any translation should be the skopos rule, which means that a translation action is determined by its purposes. That is to say, the translation action should be in accordance with the target context and culture. The purposes of target text determine the translation strategies and methods used in translation process. A good translation should conform to the target culture and meet target audiences’ expectations. According to Nord, “Skopos of a particular translation task may require a ‘free’ or a ‘faithful’ translation, or anything between these two extremes, depending on the purpose for which the translation is needed”. Once the intended purposes are achieved, the translation will be considered as reasonable and proper. It is unnecessary for the translation to be equivalent to the source text. (Nord 1997, 102)<br />
<br />
Example 1: We were all going direct to heaven, we were all going direct the other way--in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only. （Dickens 2016, 15）<br />
<br />
Google translation: 我们都直接去天堂，我们都直接去天堂- -简而言之，这一时期与目前的时期如此遥远，以至于它的一些最吵闹的当局坚持以最高的比较程度来接受它是好是坏。<br />
<br />
Baidu translation: 我们是所有的人都直接去天堂，我们都朝着另一个方向去——简而言之，这个时期和现在的时代非常相似，以至于一些最吵闹的权威坚持要接受它，不管是好是坏，只是在最高级的比较中。<br />
<br />
Human translation（Zhaolin Song）: 我们大家都在直升天堂，我们大家都在直下地狱——简而言之，那个时代和当今这个时代是如此相似，因而一些吵嚷不休的权威们也坚持认为，不管它是好是坏，都只能用“ 最……”来评价它。(Song Zhaolin 2005, 20)<br />
<br />
Analysis: <br />
Since this is selected from a novel, the purpose of translation should be express the meaning and beauty of the source text. As for the Google translation, there was a mistake in translating "We were all going directly the other way". The translated meaning is totally different from the original. As to Baidu translation, it expressed the meaning of the original text, but the way it expressed the original meaning may confuse the target text reader. In regards to human translation, the translator of this edition adopts the combination of literal translation and free translation. In this way, the translation not only clearly expresses the original meaning, but also takes into account the literariness of the work, so that readers can feel the characteristics of the times more vividly<br />
<br />
====4.2 Case study from the perspective of coherence rule====<br />
Coherence rule is also called “intra-textual coherence”, which means that the translation should be acceptable and understandable for the target audiences and be meaningful in the communicative situation and culture in which it is received. In other words, the target text should conform to the target receivers’ situation, including their given knowledge, background culture and specific circumstances. (Nord 1997, 120)<br />
<br />
<br />
Example 2: Questions, questions, questions! (Charles Dickens 2016, 56)<br />
<br />
Google Translation: 问题，问题，问题！<br />
<br />
Baidu Translation: 问题，问题，问题！<br />
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Human translation（Zhaolin Song）: 问题一个接一个地提出来！(Song Zhaolin 2005, 68)<br />
<br />
Analysis: In this sentence, the original text uses three "questions" in a row to enhance the tone. However, Google and Baidu Translation directly translated it into "问题，问题，问题！", which sounds too blunt to read. The target text translated by Google and Baidu cannot reflect the meaning of the original text. What's more, it makes it hard for target readers to get the meaning of the text. While the translator chose the free translation method to make the translation more natural and smooth. The translated text followed the coherence rule in the process of translation.<br />
<br />
Example 3: But just because he had a powerful enemy---an enemy with the power to send him to prison and to keep him there, hidden and forgotten, for eighteen years. (Charles Dickens 2016, 102)<br />
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Google translation: 但是仅仅因为他有一个强大的敌人-一个有能力将他送进监狱并将其隐藏和遗忘在监狱里长达十八年的敌人。<br />
<br />
Baidu translation:只是因为他有一个强大的敌人，一个有能力把他送进监狱，把他关在那里，隐藏起来，被遗忘18年。<br />
<br />
Human translation(Song Zhaolin): 而只是因为他有一个强大的敌人-这个敌人拥有权势将他投进监狱，而且把他在那里与世隔绝、被人遗忘地关了18年。(Song Zhaolin 2005, 130)<br />
<br />
<br />
Analysis: In terms of grammar, English uses long sentences, which are connected by functional words, such as conjunctions, prepositions and relative words. Its syntactic structure is relatively complex and it is a hypotactic language. Chinese is a paratactic language. In the process of E-C translation, we often use disassembly syntax to translate a long and complex English sentence into several short and simple Chinese short sentences. From Google Translation, it directly translated the structure of the original text. The target text created by Google translation doesn't conform to target language structure. While the translation of Baidu almost in accordance with the target language structure. As to the human translation, not only was the structure, but also the meaning was perfectly expressed.<br />
<br />
====4.3 Case study from the perspective of fidelity rule====<br />
Fidelity rule is also named by Vermeer as “intertextual coherence”, which puts emphasis on the relationship between the source text and target text. Based on Skopos theory, fidelity rule requires that the target text should be in accordance with the source text, which means the information contained in the source text should be exactly conveyed by the target text under the translators’ efforts. (Nord 1997, 140)<br />
<br />
<br />
Example 1: It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us. （Dickens 2016, 15）<br />
<br />
Google Translation: 那是最美好的时光，那是最糟糕的时光，那是智慧的时代，那是愚昧的时代，那是信仰的时代，那是轻信的时代，那是光明的季节， 是黑暗的季节，是希望的春天，是绝望的冬天，我们眼前的一切，眼前的一切。<br />
<br />
Baidu Translation: 那是最好的时代，最坏的时代，智慧的时代，愚昧的时代，信仰的时代，不信的时代，光明的季节，黑暗的季节，希望的春天，绝望的冬天，我们面前什么都有，面前什么都没有。 <br />
<br />
Human Translation (Zhaolin Song): : 那是最美好的时代，那是最糟糕的时代；那是个睿智的年月，那是个蒙昧的年月；那是信心百倍的时期，那是疑虑重重的时期；那是阳光普照的季节，那是黑暗笼罩的季节；那是充满希望的春天，那是让人绝望的冬天；我们面前无所不有，我们面前一无所有。（Song Zhaolin 2005, 20）<br />
<br />
Analysis: This is the classic opening paragraph in "A Tale of Two Cities", and it can be said to be very popular. On the whole, because of the simple structure of this paragraph, the two machine-translated translations all accurately express the content of the original text, but one shortcoming is that it is difficult for machine translation to express the unique beauty of rhythm of the original text.<br />
<br />
Through the analysis of the translation of commonly used machine translation software and human translation from the perspective of Skopos Theory, we can conclude that for the translation of literary works, machine translation can accurately express the meaning of the original text, even equal to manual translation if there are only some simple expressions in the source texts. However, the quality of machine translation needs to be improved some sentences with complex sentence patterns and difficult grammatical structures. Therefore, the translation of literary works by machines still have a long way to go.<br />
<br />
===5. Conclusion===<br />
The main purpose of this paper is to find a better solution between machine translation and human translation under the guidance of the Skopos Theory for optimizing weaknesses of machine translation platforms, which not only generates solutions to errors, but also improves the quality of machine translation. <br />
<br />
Theoretically, this paper applies Skopos Theory to guide human translation and machine translation of literary texts. Machine translation can be regarded as a basis of human translation, while those errors caused by machine translation can be improved manually after the completion of machine translation. Meanwhile, by employing appropriate translation methods and techniques, such as semantic conversion, amplification, omission and so on, human translation based on machine translation enormously solves errors in machine translation which further optimizes weaknesses of machine translation. Human translation process also becomes more efficient with the help of machine<br />
<br />
As for machine translation, firstly, machine translation platforms can’t replace translators on account of its incomplete corpus and limitations in transferring the cultural meaning. Secondly, errors at lexical level caused by defects of machine translation are much more than that at syntactical level. Lastly, machine translation platforms are restricted by contexts of language, situation and culture which lead to incorrect target text.<br />
<br />
In regard with human translation, from the perspective of Skopos theory, human translation is more understandable and readable to target readers than that of machine translation. It’s essential for the translator to know typical errors in machine translation, features of machine translation platforms and characteristics of the source text, which could fascinate the efficiency of translation. All in all, machine translation platforms enhance the efficiency of translating large amount of material and human translation provides a solution for machine translation of poor quality. Machine translation and human translation are complement to each other.<br />
<br />
===References===<br />
* Charles Dickens. (2016). A Tale of Two Cities. Macmillian.<br />
<br />
* Fang Mengzhi 方梦之. (2011). 中国译学大辞典 [A Dictionary of Translation Studies in China] 上海外语教育出版社(leave a blank space)Shanghai Foreign Language Education Press.<br />
<br />
* Feng Baoyin(leave a blank space)冯宝茵 (2018). 从读者反应论对比两个《双城记》译本 [A comparative study of two versions of a tale of two cities from the perspective of reader response theory]. 北方文学, Northern Literature (36):232.<br />
<br />
* Hu Kaibao & Li Yi胡开宝 & 李翼. (2016). 机器翻译特征及其与人工翻译关系的研究. [Research on the characteristics of machine translation and its relationship with human translation] 中国翻译 Chinese Translation (05),10-14. <br />
<br />
* Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. 智库时代 Think Tank Times (40) 282-284.<br />
<br />
* Mark Shuttleworth (2004). Dictionary of Translation Studies. Foreign Language Teaching and Research Press. 75.<br />
<br />
* Munday, J. (2001). Introducing Translation Studies: Theories and Application. London: Routeledge. 78.<br />
<br />
* Reiss, K & Vermeer, H. J. (1984). Groundwork for a General Theory of Translation. Tubingen: Niemeyer.<br />
<br />
* Song Zhaolin(leave a blank space)宋兆霖 (2005). 双城记 A Tale of Two Cities 中国戏剧出版社, China Drama Press.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=117974History of Translation Studies 102020-12-21T09:34:33Z<p>Han Wanzhen: /* Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen 202020080603 */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
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学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
<br />
*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing 英语笔译 202070080581==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of original language and target language, but this does not mean that translation is limited to a certain language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, have not been covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. <br />
<br />
During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also made a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, one needs to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. <br />
<br />
The basic point of “functional equivalence” is to compare the way of readers' understanding and appreciating the original text with those of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text is called the minimum functional equivalence.The readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text,which is called the maximum functional equivalence. <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures.Similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language.<br />
<br />
In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
<br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focuses mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English.<br />
<br />
From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis.That is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, in which verbs are more active. English has a systematic grammar but Chinese seems freely arranged. <br />
<br />
Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator is not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which is direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, translators are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word, which makes it even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence in form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with are going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, translators have to choose words or phrases to express it in a different way based on the context. For example,“Take care. Hope to see you soon.” is polite and emotional way to express our feelin .<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , translators have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, translators have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to translator's mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, translators can find that “club” here may refers a sort of hitting. Consequently, translators have to consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore,proper translation skills are needed to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes translators can translate the sentence from word by word or phrase by phrase but in most cases they will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
It is obvious that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, translators can choose literal translation so as to achieve the formal equivalence or free translation based on functional equivalence. In daily life, Chinese people often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus the sentence will be translated into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, it can be seen that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, translators need to pay more heed to textual equivalence. A sentence can be translated in different ways but trasnslators have to choose one based on the context. <br />
<br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, translators need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, translators can figure out exactly his characteristics and reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. Translators will find different types of texts in the process of translation and must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation.<br />
<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. <br />
<br />
According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, can the translation be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 03:30, 21 December 2020 (UTC)<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654 法语语言文学</center><br />
===Abstract===<br />
<br />
The success of Hao Jingfang's science fiction novel "Folding Beijing", which won the Hugo Award for Best Novelette in 2016, could not have been achieved without the rigorous translation work of Ken Liu. The translation of this novel takes the response of the readers of the translated text as the starting point, preserving the meaning and style of the novel while effectively conveying Chinese culture, which is in line with the requirement of functional equivalence theory that "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". Nida's functional equivalence theory, one of the earliest translation theories introduced into China, has had a profound influence on the translation studies of various literary genres in China. This paper examines the English translation of "Folding Beijing", analyzes Ken Liu's use of Eugene Nida's functional equivalence theory in his translation, and shows the value of functional equivalence theory for the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
<br />
In the science fiction novel "Folding Beijing", the future Beijing is overpopulated. To solve this crisis, it is transformed into a hierarchical Folding City. The Folding City is divided into three spaces. They share 48 hours. The first space is occupied by the upper class of society, who have a 24-hour time cycle at their disposal; the second space is occupied by the middle class, who can spend 16 hours; and the third space is occupied by the lower class, who have only eight hours of night. Lao Dao belongs to the third space. He wants to send his daughter to a good school, and in order to earn money, he ventures into the first, second and third spaces to deliver letters to others. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and many Chinese native words. The cultural differences between China and the West due to regional factors and customs are a major challenge for translation. The translator must not only consider the reader's understanding and feelings, but also ensure that the local color in the work is not removed. The theory of functional equivalence suggests that translation should not be confined to form, and the translator can make necessary adjustments to the form and structure of the original text in order to achieve equivalence of content and information.<br />
<br />
Nida's functional equivalence theory has had a profound impact on China and has brought translators new and effective methods of translation guidance. We can see that Ken Liu is also trying to achieve balance and harmony between the translation and the original text when he translates science fiction novels. This paper analyzes the English translation of "Folding Beijing" from the perspective of functional equivalence theory and explores how translators achieve the closest equivalence to the original text and whether the ideal equivalence is achieved from the perspectives of meaning, style and culture.（Zhou Xingyang,2018:11）<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, explained dynamic equivalence translation in his influential book,''Toward a Science of Translating''. The aim of dynamic equivalence is the closest and most natural equivalence between the target text and the source text, focusing on the equivalence of the reader's response, not just the equivalence of content and form.（Zhao Dandan,2011:1）<br />
<br />
In "The Theory and Practice of Translation", Nida defines dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language. Nida's dynamic equivalence theory requires that the translated reader's reaction to the translation should be the same as the original reader's reaction.（Nida,2004:24）<br />
<br />
Because dynamic equivalence was controversial in some respects, Nida replaced it with a more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment required to produce a satisfactory equivalent translation. Since a functionally equivalent translation is defined as the closest and most natural equivalent translation of the source language message, the translator's achievement of functional equivalence follows three principles.In his book ''Language, Culture and Translation'', Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did".(Nida 1993:118)<br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the response of the reader of the recipient language, and(3) the receptor language and culture as a whole. Nida defines the reader's response as the essence of his functional equivalence theory,namely from the form and content of the message to the reader's response. It differs from traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the readers of the original text, it can be regarded as functional equivalence of the target language. In other words, the functional equivalence of Nida emphasizes the reader’s reaction to the translation.（Zhao Dandan,2011:1）<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber point out that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning will be discussed in this chapter at three levels: words, sentences and passages, in other words, these are the three levels of detailed analysis of lexicon, syntax, and discourse. According to the theory of functional equivalence, translation is not only about word-for-word equivalence, but also about discovering the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in translation of ''Folding Beijing'' from lexical, syntactic and discourse perspectives.(Nida,2004:12)<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, it is always a challenge to correctly interpret the meaning of a word or phrase. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, and they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is the most appropriate. In the English translation of ''Folding Beijing'', there are many examples of how the translation can achieve functional equivalence with the original text at the lexical level, as follows: (Ding Juan, 2011:22)<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention and conveys what appears to be a bad temper.<br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not literally translate “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is owing to the translator's own understanding of the text, he hopes readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to convey the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese.（Din Juan,2011:24）<br />
<br />
The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, the use of conjunctions and relational words in English is very frequent. Secondly, English speakers focus on object consciousness and are accustomed to the order from small to large objects and from specific to general; in Chinese texts, there is usually a chronological order of time, space or cause and effect. Finally, English usually emphasizes important information at the beginning of a sentence, while Chinese tends to process information from the stale to the fresh in order to impress.（Din Juan,2011:24）<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a appropriate form. The following are examples of how the English translation of ''Folding Beijing'' achieves functional equivalence with the original at the syntactic level:（Din Juan,2011:24）<br />
<br />
Example 1:<br />
" 现在政府太混沌了，做事太慢，僵化，体系也改不动。'他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。'他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’" （Jingfang Hao 2016:15）<br />
<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
<br />
We can see that in the translation of this passage, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the translator have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains the meaning of "放开".<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text emphasizes "the past" twice. To achieve the same emphasis in the English translation, the author chose to adjust the word order by placing "In the dim lamplight" between the two sentences instead of using a subordinate clause like "...childhood that...".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translation acceptable to the reader. In literary translation, the translator must pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in terms of discourse level. A dialogue from ''Folding Beijing'' and its English translation is selected below as an example of literary translation achieving functional equivalence at the discourse level:(Din Juan,2011:27）<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
Conversational conventions in Chinese are different from those in English, so some adjustments are often made in translating. The form of the dialogue is not exactly translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”is translated as "spooned a serving of the new hot dish", and the translator changes the action to "spoon", which is more in line with Yi Yan's identity image, it is more suitable as the girl in the first space to spoon the dish to the old knife."推给老刀" is translated as "She pushed them across the table toward Lao Dao", which adds some actions to make it more vivid.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Each writer has his or her own writing style, which no one can imitate perfectly. In other words, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows linguistic characteristics, and the English translation shows the translator's attempt to achieve functional equivalence at the stylistic level.（Din Juan,2011:30）<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
Rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form, the counterpart of dialectic. The use of rhetoric can create vivid images, vibrant scenes, and enhance the effectiveness of literature.（Din Juan,2011:30）<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to "深渊", and the English translation also uses this metaphor to form a rhetorical functional equivalent.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
It is a metaphorical sentence and words like "西山" and "孤" in the original text are not translated. They are translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
This paragraph has a personification that "skyscrapers" have "heads, feet, necks, and arms" and are "like the humblest of servants," and the use of rhetoric allows people to imagine the folding diagram of the city through the image of a person. By comparing the buildings to a herd of beasts, it shows its scale and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle and he just use the word "monster".<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
The dialect reflects the local characteristics and is the author's own writing style. Sometimes this is a problem in translation. In the following example, we can see how the translator deals with this problem.（Din Juan,2011:33）<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In conclusion, the use of either rhetoric or dialect in literary works fully reflects the author's writing style. Therefore, in literary translation, translators should study the differences between the source language and the target language in the way of expressing stylistic differences and find out the best way to compensate for these differences. In this way, literary translation can achieve the maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
Cultural differences between two languages are also issues that translators should be aware of in the translation process. People who are exposed to different cultures have different ways of thinking, values, social customs, etc. Translators need to understand both cultures and fully express the cultural elements contained in the original text. At this point, translation plays a role in intercultural communication. The translator must present the cultural meaning shown or implied in the original text to the reader so that the translation achieves cultural equivalence with the original text. This chapter will analyze the English translation of ''Folding Beijing'' from the perspectives of food culture, folk culture, and idiom culture to show how it achieves functional equivalence with the original text. (Zhou Xingyang,2018:47)<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described in ''Folding Beijing'' is the political and cultural center of China, a city with deep cultural accumulation. In the novel, there are many elements belonging to traditional Chinese food culture. This part will analyze how the translator managed to translate these cuisines into a successful counterpart.（Din Juan,2011:39）<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面" is a famous traditional Chinese snack. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also gives the reader a more intuitive idea of what the dish is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
Here, foreignization method is used, and "白酒" is translated as "baijiu". The translator does not use words like "spirits", which retains Chinese cultural characteristics and achieves a communicative effect at the same time.<br />
<br />
Example 3:<br />
<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The characteristic of this dish is that it is first boiled in water and then stir-fried. The translator captures this feature in his translation, trying to make people understand the meaning of "回锅", which is made with pork, and he hopes that readers of the English translation will see the image of this dish in their minds, just like the Chinese do.（Zhou Xingyang,2018:53）<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.（Zhou Xingyang,2018:52）<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where friends and relatives share several dishes among themselves. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he uses the word "shared" and he adds the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is one of the major characteristics of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word to make it easy for readers to understand.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan says that she hopes Lao Dao will help her keep her secret, so she wants to use money to give Lao Dao." 心意" means money, which is a Chinese euphemism when it is not convenient to give money directly. In the translation, the translator also considered it a euphemism, so the word "appreciation" was used.<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.（Zhou Xingyang,2018:51）<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", which the translator translates as "ate heartily". Although the translation is easy to understand, but without the image that people are very hungry to eat, it seems that English readers cannot achieve the same understanding and reaction as Chinese readers from the perspective of functional equivalence.<br />
<br />
And "（盘子）一片狼藉" is translated as "The dishes were a mess", it is a brief description of the mess. And "成人之美" is translated as "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he kept the secret and that Yi Yan and Qin Tian might be together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of ''Folding Beijing'' from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of ''Folding Beijing'' to the English reader.（Zhou Xingyang,2018:56）<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is basically the same as that of the source language readers, so the target language can be regarded as a functionally equivalent translation. Analyzing the English version of Folding Beijing from three aspects: meaning, style and culture, we can see that linguistically, although Chinese and English are very different in logic and grammar, and there are many differences between Chinese and Western cultures, the translator still tries to keep the original content and find more suitable words in the translation.<br />
<br />
In some specific contents, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction novels, which is of great value.（Tan Zaixi,1999）<br />
<br />
===References===<br />
<br />
Hao Jingfang.(2015).Folding Beijing[J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy<br />
<br />
Hao Jingfang郝景芳.(2016).孤独深处[The Depth of Loneliness].南京：江苏凤凰文艺出版社[Nanjing:Jiangsu phoenix literature and art publishing,LTD]：1-40<br />
<br />
Nida,Eugene A.(1993)Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press：118<br />
<br />
Nida,Eugene A.(2001)Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press<br />
<br />
Nida,Eugene A. & Taber.(2004) Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press：12-24<br />
<br />
Tan Zaixi谭载喜.(1999).新编奈达论翻译[A new version of Nida's theory on translation].北京:中国对外翻译出版公司[Beijing:China Translation and Publishing Corporation]<br />
<br />
Xu Jun,Mu Lei许钧,穆雷.(2009).翻译学概论[Introduction to translatology].南京：译林出版社[Nanjing: Yilin Press]<br />
<br />
Zhao Dandan赵丹丹.(2011).浅论奈达的功能对等理论[Nida's theory of functional equivalence].湖北：文学教育[Hubei:Literature Education]<br />
<br />
Zhou Xingyang周兴阳.(2018).从功能对等理论视角看《北京折叠》英译本研究[Chinese Science Fiction Translation in the Perspective of Functional Equivalence-A case Study of Beijing Zhe Die and its English Version-Folding Beijing].新疆大学[Xinjiang University]<br />
<br />
Wang Guiyuan王桂圆.(2018)系统功能语言学视角下《北京折叠》英译研究[A Study on The Translation of Folding Beijing from the Perspective of Systemic Functional Linguistics].安徽：海外英语[Anhui：Overseas English]<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
<center>余妮 Yu Ni No.202070080620</center><br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. Besides, there are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation.<br />
<br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
“The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy”(Shi Qiulei,2012). In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. <br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921” (Wu Shanshan, 2012). In the 1980s, Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence.<br />
<br />
The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language(Guo Jianzhong, 2000).<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow?<br />
<br />
In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”. (Guo Jianzhong, 2000)<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014).<br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes.<br />
<br />
Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.(Wilde, 2009)<br />
<br />
Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is frequently used in the play, including the drama title and characters’ names.(Yu Guangzhong, 1986)<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010).<br />
<br />
Qian Zhide translated it as “名叫埃纳斯特的重要性”. He just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006).<br />
<br />
Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. “Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into ‘认真为上’”(Tong Fangli,2006).<br />
<br />
From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time.In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》).” So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers”(TongFangli,2006).<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). <br />
<br />
He holds that translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004).<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. <br />
<br />
Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. “In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference” (Wen Tong, 2012).<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration.<br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. “In Chinese, “任真” and “认真” are homonyms，like the English homonyms” (Yin Lijing, 2012). Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English.<br />
<br />
It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. (Wang Chao, 2016)<br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. <br />
<br />
In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, “they expressed the same meaning that the person who named like that was double-faced” (Wang Chao, 2016), so the function of the original and the target language are the same. <br />
<br />
Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality.<br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
“There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.<br />
<br />
In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. “He employed rhetorical devices in Chinese to replace alliteration” (Yang Wenqian, 2014).. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”.<br />
<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. (Wu Shanshan, 2012) Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. <br />
<br />
Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. <br />
<br />
An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence” (Yang Wenqian, 2014).<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ thoughts and the bourgeois society of Victorian era. Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while she says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox (Wu Shanshan, 2012). <br />
<br />
After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication" (Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. <br />
<br />
Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text. (Wu Shanshan, 2012)<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. <br />
<br />
As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul (Shen Zhengrong, 2007).<br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married, and she compared the two reasons of not getting married. (Wen Tong, 2012). Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works.<br />
<br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why it becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original (Wen Tong, 2012).<br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs (Wang Chao, 2016). <br />
<br />
For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers. In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice (Wang Chao, 2016).<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies (Chen Yaoyao, 2019). <br />
<br />
One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
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Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
<br />
Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
<br />
Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
==Study of Application of Interpretive Theory in Interpretation, 韩宛真 Han Wanzhen, 英美文学== <br />
<center>Han Wanzhen 韩宛真, 202020080603.</center><br />
===Abstract===<br />
With the development of economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have been continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and also in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
===1.Introduction===<br />
In this part, it mainly talks about some information about the interpretive theory and knowledge about the Interpretation. Both of them are important for the development of translation.<br />
<br />
===1.1 Introduction of Interpretive Theory===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
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The theory of this school is directly derived from the practice of interpretation and has an unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
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The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicit), which means that the speaker actually wants to express the meaning: the second is the explicit, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
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Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
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Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
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The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understanding:the first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
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The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
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The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
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In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
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===1.2 Introduction of Interpretation===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
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There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
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===2. Literary Review===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
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===2.1 The Research on Interpretive Theory===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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===2.2 The Research on Interpretation under the Guide of Interpretive Theory===<br />
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Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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===3.Translation Strategies based on Interpretive Theory===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
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Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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===3.1 Free Translation===<br />
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The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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===3.2 Addition of Message===<br />
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Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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===3.3 Positive and Negative Translation===<br />
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As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie 2020, 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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===Conclusion===<br />
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In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. <br />
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Translators should use translation strategies flexibly.The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen 2014, 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer 2001, 45-50)<br />
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In this era of international interpreting research talents, the brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer 2001, 45-50)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 15:27, 20 December 2020 (UTC)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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<br />
==The Development of Translation in Chinese Buddhist Scriptures ==<br />
陈佳欣 Chen Jiaxin 202020080593 英语语言文学<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time, until they entered China along trade routes from Central Asia in the first century AD.<br />
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Buddhism is widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the similarity in form and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation(Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three periods. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposes that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposes to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang holds that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He translated 35 Buddhist Scriptures in total, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “Transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, was a Buddhist scripture translator during the Three Kingdoms period. He was the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignoring the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The dominant translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures.<br />
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On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore they can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
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====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he was also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He was one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translated 39 volumes. He was proficient in both Chinese and Sanskrit languages, and advocated that as long as the translation does not violate the original meaning, there is no need to follow the original form. <br />
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“Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of Indian Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25).<br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness.<br />
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Another remarkable achievement is his contribution to the translation workshop. After he arrived at Chang'an, he began to organize translation workshops.With his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads) were usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China, translators could take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there were more Sanskrit texts, they had more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, and metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age was Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
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==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses. The number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators were mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also had a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who were proficient in Sanskrit has gradually increased, and the translation work did not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty was more all-sided in organization. “According to records, the translation workshop of the Tang Dynasty had as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them were rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts were more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believed that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
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=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese was mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
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The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.--[[User:Jessie Chen|Jessie Chen]] ([[User talk:Jessie Chen|talk]]) 05:11, 21 December 2020 (UTC)<br />
<br />
==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi ==<br />
<center>成于思 Cheng Yusi No.202020080598 比较文学与跨文化研究</center><br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
<br />
André Lefevere; ''Translation History and Culture: A Sourcebook''; Liu Miqing; ''A Comparative Study of Chinese and Western Translation Principles''; “cultural turn”; John Dryden; translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
<br />
安德烈·勒菲弗尔;《翻译，历史和文化论集》; 刘宓庆;《中西翻译思想对比研究》;文化转向;约翰·德莱登;翻译原则<br />
<br />
===1.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, paraphrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. Dryden's comparison of a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014) Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
<br />
In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72) Finally, the author will show some scholars’ appraisals of this book.<br />
<br />
In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
<br />
All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===2. Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. "Lefevere's later work on translation and culture in many ways represents a bridging point to the 'cultural turn'."(Munday 2016,199) As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the "cultural turn" of translation proposed by Translation Studies. <br />
<br />
In general editor's preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as "a rewriting of an original text". Here, they explained that "rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society." (Lefevre 2003, xi) According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
<br />
In the preface of the book, Lefevere looked back to the tradition of translation in western Europe and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs a deep exploration for cultural studies. (Lefevre 2003, xiii) <br />
<br />
Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the "cultural turn". The "cultural turn" was officially termed by Mary Snell-Hornby, meaning the move from translation as text to translation as culture and politics in her paper collected in the book ''Translation, History and Culture'' in 1990, whose publication was valued as the declaration of "cultural turn" of translation studies. (Lefevere and Bassnett 1990, 1-13)<br />
<br />
If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett's thoughts of "cultural turn", ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts.<br />
<br />
The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, The Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements, which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the importance of translation thinking, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation plays in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. (Lefevre 2003, xiv)<br />
<br />
I enjoy reading this book because it brings those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear fresh and narrate their feelings of being translators. Through reading the scholar's letters or their original statements, we can review their thoughts on the basis of our understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others. <br />
<br />
I read translators' inferiority in Dryden's words and admire Cicero's courage to assert free translation to defend the privilege of translators. He said that "I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek". (Lefevere 2003, 47) <br />
<br />
In this part, I will analyze John Dryden's three types of translation and his comparison of "an author and a translator" to "a master and a slave" through the excerpts collected in ''Translation, History and Culture: A Sourcebook''.(Lefevere 2003, 24;102-105)<br />
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Translation deals with authority and power. A translator rewrites or manipulates the original text in service of power. (Lefevere 2003,2) The role a translator plays in translation depends on the power he is submissive to. In this part, the author analyzes Dryden’s comparison of "author and translator" to "master and slave" in hope for an exploration of the reasons of the translator’s inferiority in translation. It is believed that ''Translation, History and Culture: A Sourcebook'' is written to stress the function of translation as a shaping force.(Lefevere 2003, xii) Therefore, the discussion of Dryden's views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracts an excerpt from the preface to Dryden's translation of Ovid's Epistles published in 1680. (Lefevere 2003, 102)<br />
<br />
In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102) <br />
<br />
Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden's vivid simile, translating poems in such a way is like "dancing on ropes with fettered legs". The dancer needs to be cautious of falling, so it is hard to expect gracefulness of motion of him. (Lefevere 2003, 103)<br />
<br />
Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation "to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age and in our country".(Lefevere 2003, 103) <br />
<br />
As such, the translator needn't care about the author's elaborative use of words or subtle spirit, but to write a poem in the author's style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author's work, but a new produced one, which does express the translator's talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. (Lefevere 2003, 103)<br />
<br />
Dryden proposes a mean betwixt them --- to paraphrase, or to translate with latitude. "tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance".(Lefevere 2003, 104)<br />
<br />
It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that "he may stretch his chain to such a latitude".(Lefevere 2003, 105) In conclusion, a translator can be allowed liberty for the expression, but the sense of an author is to be respected against violation. <br />
<br />
Dryden's three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translation, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in Chapter Two, in "Dedication" to his translation of the Aeneid, Dryden argues that "We are bound to our author's sense, though with the latitudes already mentioned".(Lefevere 2003, 24). He compares a translator to a slave and drudged to express his views on the role of translators. "But slaves we are, and labor in another man's plantation; we dress the vineyard, but the wine is the owner's; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty." (Lefevere 2003, 24)<br />
<br />
Dryden's words reflect the translator's inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars, like Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies, were spontaneously back to regard translators as the slaves and the authors the masters.(Niu Yunping, 2014) <br />
<br />
A scholar concludes that under the influence of classicism the English cultural circle also showed their tribute to the "classical writers" of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works were with the highest form. Therefore, the translators found that the author's overriding authority was beyond questions. (Niu Yunping, 2014)<br />
<br />
Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73) <br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, many texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003, xiii)<br />
<br />
===3. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005, 2) <br />
<br />
In the FAQ passage, the author explained why he wrote this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. <br />
<br />
Then, it follows the analysis of this book. This book might be divided into three parts: part one, consisting of chapter one to six, discusses the tradition of Chinese translation studies. Part two, consisting of chapter seven to nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. In part three, Liu illustrates the significance of Wittgenstein's philosophy to translation studies in chapter ten and eleven. And he respectively analyses Benjamin’s view on translation, the originality of translation, and translation is the transcendence of the original text in chapter twelve, thirteen, and fourteen. (Wang Jianguo, 2006)<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30) The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005, 33) <br />
<br />
He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. (Liu Miqing 2005, 43)<br />
<br />
The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. (Liu Miqing 2005, 38-39)<br />
<br />
Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. (Liu Miqing 2005, 150)<br />
<br />
Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005,179) <br />
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The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005, 288)<br />
<br />
However, he also recognizes that the 1960s to 1970s has witnessed great progress in Western translation theory. Liu divides Western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School and New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the forms and the effects of communication, the functions of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work. (Liu Miqing 2005, 288)<br />
<br />
Finally, Liu points out that Western translation theory is "technology-oriented", and he gives his reasons: first, the lack of compass of theories which can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current superficial, assertive and rational views and remarks on theory; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. (Liu Miqing 2005, 292-293)<br />
<br />
The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game is the basic idea of the translation functionalism”. (Liu Miqing 2005, 402)<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i) This is the first and foremost characteristic of the tradition of Chinese translation. Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. (Liu Miqing 2005,44)<br />
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Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflect the integration of religion and politics in foreign countries. (Liu Miqing 2005,44) For instance, during the period of Sectarian Buddhism, in ''Pinimujing'', the religious disciplines compiled by Theravada Sect stipulated that the Buddhist doctrines must be submissive to the law. (Fang Litian, 1987)<br />
<br />
Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987) <br />
<br />
In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still struck by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation principles that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the feature of the tradition of Chinese translation changes from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005, 46)<br />
<br />
As such, the flourishing of translation is bound to be our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the Western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but also cleared the way to economic growth as well. Meanwhile, integrated translation has paved the way for European integration. (Liu Miqing 2005, 101) <br />
<br />
The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51) <br />
<br />
The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101) Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104)<br />
<br />
The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52)<br />
<br />
Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem.(Wang Guowei 2017,15) Therefore, if one attempts to translate Chinese poems, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility, it expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104)<br />
<br />
Some scholars expressed their views on ''A Comparative Study of Chinese and Western Translation Principles''. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006)<br />
<br />
Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argues that Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'' provides a methodology to explore the source of driving force for the construction of Chinese translation study. (Lu Wei, 2010)<br />
<br />
===4. Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
===4.1 From the aspect of the content===<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. ''Translation History and Culture: A Sourcebook'' concentrates on Western translation principles before contemporary translation studies. While ''A Comparative study of Chinese and Western Translation Principles'' analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In ''Translation, History and Culture: A Sourcebook'', Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracts other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
===4.2 From the aspect of the arrangement===<br />
<br />
Both of these two books are arranged in theme rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters, which are concerned with the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. As to the longer essays, they are collected in the last chapter. <br />
<br />
Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', which includs the characteristics, origins, schools and limitations of Chinese and Western translation, Liu not only quotes other’s statement, he also applies many tables to demonstrate his thoughts, which helps readers understanding translation principles.<br />
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===Conclusion===<br />
<br />
In conclusion, the paper intends to help readers to have better understanding of the two books. After a brief introduction of these two books, there follows the analysis of John Dryden’s three types of translation and his comparison of a translator to a slave. Then, it figures out the reasons of the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper makes a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learn translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.--[[User:Cheng Yusi|Cheng Yusi]] ([[User talk:Cheng Yusi|talk]]) 12:08, 20 December 2020 (UTC)<br />
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===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook''. Taylor & Francis e-library.<br />
<br />
André Lefevere & Susan Bassnett. (1990). ''Translation, History and Culture''. London &New York: Pinter Publishers.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World]. Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies''. Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui 202070080622 英语笔译==<br />
<br />
===Abstract===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
===Key Words===<br />
Chinese and Western, translation theory, development, trend<br />
===摘要===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
===关键词===<br />
中西方，翻译理论，发展，趋势<br />
===Introuction===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period.<br />
<br />
Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.(Gentzler, Edwin.1993.)<br />
===The Four Periods of Development of Chinese Translation Theory===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation.（Chen Fukang.2015.）<br />
<br />
Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.（Chen Fukang.2015.）<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history.（Chen Fukang.2015.）<br />
<br />
Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century.（Chen Fukang.2015.）<br />
<br />
Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today.（Chen Fukang.2015.）<br />
<br />
His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country.（Chen Fukang.2015.）<br />
<br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: <br />
<br />
(1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation.（Chen Fukang.2015.）<br />
<br />
Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.（Chen Fukang.2015.）<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics.（Chen Fukang.2015.）<br />
<br />
Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.（Chen Fukang.2015.）<br />
===Prospects for the Development of Contemporary Chinese Translation Theory===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
“Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). <br />
<br />
In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.(Lan Hongjun, 2018). <br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages.(Wang Dongfeng. 2014（4）:7-8. ) <br />
<br />
Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
===The Historical Development of Western Translation Theory and Its Classification===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. <br />
<br />
The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text.<br />
<br />
Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. <br />
<br />
The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. <br />
<br />
These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. <br />
<br />
Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. <br />
<br />
Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. <br />
<br />
The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.(Bassnett. 1980.)<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. <br />
<br />
Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.(Cao Ruiming. 2006（1）：45-47.)<br />
<br />
===Analysis of Theoretical Research Status===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.(Nida, E. A. 1964.)<br />
<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. <br />
<br />
The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.(Gentzler, Edwin.1993.)<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. <br />
<br />
Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. <br />
<br />
This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).<br />
<br />
The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. <br />
<br />
The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
===Trends in Translation Theory Research===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. <br />
<br />
In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.（Su Yue. 2009（6）:121-122.）<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.（Su Yue. 2009（6）:121-122.）<br />
<br />
===Conclusion===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
===References===<br />
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[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
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[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
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[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
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[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
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[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
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[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
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[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
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==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia 202070080645 MTI 英语口译==<br />
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==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
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==='''Key words'''===<br />
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Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
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==='''摘要'''===<br />
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归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
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==='''关键词'''===<br />
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归化，异化，文化负载词，跨文化交流<br />
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===''' Introduction of Domestication and Foreignization '''===<br />
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Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
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On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.（Venuti，1995）<br />
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Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
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For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku,2011）<br />
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Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku,2011）<br />
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==='''Analysis on Culture Differences in Translation'''===<br />
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Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words.（Zhang le 2017，37）<br />
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[Take Chinese and English for example ,the word “落汤鸡”can not be translated as “soup chicken”,in literal, as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain, but in England ,a country with developed industry, people are no longer farming ,so it may be hard for them to understand as they have not seen it before, instead ,the familiar thing they can image is the drowned mouse ,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily, after the rain ,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
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To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
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Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just in the south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou 苏州(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan 银川(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.(Xiao Luan,Feng Xuehua 2011,68)<br />
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The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* wenku.(2011).翻译中的归化异化."Domestication and Foreignization in Translation" .https://wenku.baidu.com/view/a63459ee81c758f5f61f67e0.html.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.--[[User:Wu Zijia|Wu Zijia]] ([[User talk:Wu Zijia|talk]]) 15:28, 20 December 2020 (UTC)Wu Zijia<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence on the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation was regarded as a linguistic phenomena before. But later, with the development of the translation theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science, especially linguistics, can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology at home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recording two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation. (Norman Jacobson, 1959)<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.(Eugene Nida, 1947)<br />
<br />
J.C. Catford in his book A Linguistic Theory of Translation (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and regarded seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure. (J.A Catford , 1965)<br />
<br />
Holmes published The Name and Nature of Translation Studies at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation, which directly promoted the construction of translation studies. ( James Holmes,1975)<br />
<br />
In 1982, Wolfram Wilss published the Science of Translation: Problems and Methods, clearly stating that translation is a science. Wilss studied translation from several aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing the translation practice. (Wolfram Wilss, 1982)<br />
<br />
Hatim & Mason, whose representative work is Discourse and the Translator (1990), which is the first book to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers. (Hatim & Mason,1990 )<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believed that the interdisciplinary study of translation is the inevitable trend of translation studies. (Christiane Nord, 1997)<br />
<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published Translation and Conflict: A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and interpret. She also emphasized the importance of corpus-based translation studies. (Mona Baker, 2006) <br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress. （Tan Zaixi，1989）<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article On the Construction of Translation Theory. He put forward three suggestions on the construction of translation theory that were using correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books would be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe. (Dong Qiusi, 1951)<br />
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In 1987, Tan Zaixi clearly put forward the viewpoint that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. (Tan Zaixi, 1987)<br />
<br />
In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published On Approaches to Translation Studies. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' the awareness of the subject of translation studies. (Tan Zaixi, 1987)<br />
<br />
In the thesis An Overview of Western Translation Theory (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, translatology could be divided into two structural systems: internal system and external system. (Liu Miqing, 1989)<br />
<br />
In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.(Liu Miqing, 1989)<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.(Liu Zhongde, 1995)<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics. ( Zhang Meifang, 2005) (Huang Guowen, 2006)<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). （Lv Jun，2002）<br />
<br />
Subsequently, Lv published Constructing The Linguistic Basis of Translation Studies (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new perspective for the study of the construction of translation studies and promoted the transformation from structuralist linguistics to pragmatics. (Lv Jun, 2004)<br />
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Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.(Li Zhenguo ,2017)<br />
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Yi Jing published his doctoral thesis On The Construction of Translation Studies (2009), which systematically and objectively sorted out the development of translation studies. Kong Xiangli's thesis On The Construction of Translation Studies in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies. (Yi Jing, 2009)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. (Zhang Boran,2008) (Yi Jing,2012) <br />
<br />
Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. (Zhao Wenting,2016)<br />
<br />
Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple approaches of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation. (Zou Bing and Mu Lei, 2020)<br />
<br />
In recent years, translation studies have developed rapidly. With the rising of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in Translation View in Cognitive Linguistics proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precedes translation, and translation is also the result of experience and cognition. (Wang Yin,2017)<br />
<br />
Later, many scholars have studied the relationship between cognitive linguistics and translation. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western translation studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward west, and there is still a great space for future research on cognitive translation. (Fan Xiangtao and Lu Bixiao , 2019)<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the significance of the corpus related to translation teaching and translation theory. (Liao Qiyi, 2000)<br />
<br />
Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies of the researches. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics. (Li Yan ,2020)<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the awareness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies. <br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often be confused. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definitions of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
<br />
In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is also used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the rules of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995） <br />
<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic, literature, philosophy etc. ( Kong Xiangli,2009)<br />
<br />
'''3.2 Three Stages of Translatology'''<br />
<br />
Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline and to the rapid development of translation studies. (Liu Zhongde,1989)<br />
<br />
'''3.2.1 Early translation practice'''<br />
<br />
Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translator appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei etc. (Yi Jing,2009)<br />
<br />
The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated texts. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
<br />
'''3.2.2 The awareness of an independent discipline'''<br />
<br />
Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of an independent discipline and proposed a classification of the research field. Nida and Willss also argued that translation is a science, not a merely a technical activity. (Tan Zaixi, 1987 )<br />
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Such a group of people also appeared the independence of translation in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, many famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
<br />
'''3.2.3 The rapid development stage of translation studies'''<br />
<br />
Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies have shown a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018) <br />
<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its research field, and this trend may be expected to continue.（Wikipedia）<br />
<br />
==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
<br />
For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation by early linguists; second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies. (Zou Bin, Mu Lei, 2020 )<br />
<br />
4.1 Contributions of early linguists to translation<br />
<br />
As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists began to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology were linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences. (Yi Jing, 2009 )<br />
<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. (Yi Jing, 2009 ) <br />
<br />
Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
<br />
These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their researches inspired later scholars to continue to explore the value of translation. However, their contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough. (Lv Jun, 2004 )<br />
<br />
4.2 Translation studies based on linguistic theory<br />
<br />
In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, systematic-functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies. (Zou Bin, Mu Lei,2020 )<br />
<br />
4.2.1 The influence of Structuralist linguistics<br />
<br />
Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists took Saussure's theory as the theoretical foundation and regarded linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States. With the promotion of structural linguistics, translators begin to conduct translation studies with the assistance of structural linguistics.(Lvjun，2004)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. ( Yi Jing, 2009)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts that are "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has exerted a great influence in the West and China. ( Yi Jing, 2009)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
<br />
Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural context of language.（Zou Bin,Mu Lei,2020)<br />
<br />
4.2.2 The influence of discourse linguistics<br />
<br />
For a long time, the theory of structural linguistics has been the focus of translation studies, but with the development of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002） --[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics theory. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics. (Yi Jing, 2009 <br />
<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
<br />
4.2.3 The influence of contemporary linguistics<br />
<br />
As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
<br />
Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and materials for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool and new research perspectives for translation studies and provides great convenience for translation studies. ( Liao Qiyi，2000)<br />
<br />
4.3 The experience of the construction of linguistics<br />
<br />
In the 19th century, linguistics began to acquire discipline autonomy. The publication of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value. (Kong Xiangli，2009 )<br />
<br />
4.4.1 Discipline development<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is quite similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories. (Zou Bin, Mu Lei,2020)<br />
<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, publishing cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge. (Kong Xiangli，2009 )<br />
<br />
4.4.2 Discipline structure<br />
<br />
Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good example. (Yang Zijian,1993)<br />
<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study. Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.（Yi Jing，2009）<br />
<br />
4.4.3 Development Trend of discipline<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be learned from other related disciplines. Translation studies and linguistics can also learn from each other and develop together. In the process of development, linguistics has absorbed the experience of many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., formed many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
<br />
==='''5.Conclusion'''===<br />
<br />
Linguistics has gone through several stages of development, and it has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics provided experience for the construction of translation studies. ( Zou Bin, Mu Lei,2020)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators should only take other disciplines for reference, not grafting." Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely. ( (Liu Miqing, 1989))<br />
<br />
==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
<br />
Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
<br />
Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
<br />
Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
<br />
Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
<br />
Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
<br />
Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
<br />
Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
<br />
Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
<br />
Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
<br />
Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
<br />
Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
<br />
O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
<br />
Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658,外国语言学及应用语言学==<br />
<br />
许晶 Xu Jing 202020080658 外国语言学及应用语言学<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析翻译学科学习目前存在的问题，并提出相应的建议。<br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "The Name and Nature of Translation Studies", is a basic statement of translation studies，which calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) <br />
<br />
Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, such as comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.(wikipedia)<br />
<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation studies can examine the practices and context of translating texts that are specialist (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these knowledge enables students to apply their understanding of theories to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually includes the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills that are necessary elements solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Studies<br />
<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. With the requirement of effective, efficient and understanding communication between languages and cultures in today's multicultural and multilingual society, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies always has its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. <br />
<br />
Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can have a good understanding about the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. It is necessary for translators to learn Translation Studies.(Chu Xizhi 2009)<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, and the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. <br />
<br />
The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared on the scene.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have been single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, as well as translation criticism, translation publishing, and translation management, etc.<br />
<br />
At that time, because a large number of people who master foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to improve foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under Foreign Language and Literature, but the distinction between translation teaching and language teaching has gradually become clear.(Xu Jun;Mu Lei 2009)<br />
<br />
2.2. The Development Period of Translation Studies <br />
<br />
At the beginning of this period, translation studies explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. <br />
<br />
At this stage, some masters and doctors in translation studies joined the team to construct translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation in succession. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of “China Translator" in 2004 come to congratulate.(Luo Feng 2011)<br />
<br />
Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge. Translation research ideas, methods, field and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.(Huang Zhongqian, Zhang Xiao 2020)<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction.(Huang Zhongqian, Zhang Xiao 2020) <br />
<br />
In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Translation studies have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training.<br />
<br />
There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers should help students to acquire the industry knowledge, technology, skills and accomplishments that required by the language service market. Teachers can invite industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. Translation discipline in China has entered a new stage now, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education <br />
<br />
With the establishment of the autonomy of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the cultivation of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better.（Huang Youyi 2018）<br />
<br />
However, China's translation education started and developed after the reform and opening up, so it is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction history of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, so systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to bluring and confusing educational goal of translation major. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation major teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market.(Zhong Weihe; Zhao Tianyuan 2020)<br />
<br />
In addition, due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them are lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.(Zhong Weihe 2019)<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. <br />
<br />
The problem of translation teachers has always been a bottleneck that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data shows that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019)<br />
<br />
In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.(Chen Cheng 2020)<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2018) <br />
<br />
This kinds of teaching method that is entirely a teacher-centered teaching model ignore student autonomy, which will pay too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is inconsiderable.（Ou Yonghua 2019）<br />
<br />
Besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play. However, according to the actual situation of translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but do not deep into the actual situation.(Bo Zhenjie, Li Heqing 2011)<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, so it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. <br />
<br />
Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. (Wang Na 2020)<br />
<br />
As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not gain sufficient background information.<br />
<br />
With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.(Xie Zhentian, 2015) <br />
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3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless to some extent or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved over time. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote Translation Studies in China.<br />
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4.1. Translation Education<br />
<br />
Translation education plays an important role in cultivating translation talents, and a good translation education system will provide a good environment for students to learn Translation Studies, so it is necessary to improve translation education system.<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation. (Wang Baigula 2018)<br />
<br />
Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to innovate. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. (Ou Yonghua 2019)<br />
<br />
The objective teaching method is a teaching mode that can be introduced in translation teaching,which attaches great importance to the construction of learning environment and the value of teachers' guidance to students. It is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.(Ou Yonghua 2019)<br />
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4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. <br />
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Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019）<br />
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Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and to reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which carry out the provision of landmark for a comprehensive academic research of the discipline. (Lan Hongjun, 2018)<br />
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The second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
Translation talents play a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future.Not only should they have a solid foundation in language ability, but also they should take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills.(Xu Jun;Mu Lei 2009)<br />
<br />
A very good way to expand their knowledge is to improve their search ability. Search ability refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students are urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics and the skills and theories of translation，but also practice more. Theories that are out of practice cannot keep up with the development of the times. <br />
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Students must spend enough time in practicing. They can take part in many social activities to experience different aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.(Lin lin 2016)<br />
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==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the objection of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Therefore, translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and professional knowledge. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. <br />
<br />
From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies are still not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. (Zhong Weihe, Zhao Tianyuan 2020)<br />
<br />
Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, learn from the latest foreign translation theories, and combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.--[[User:Xu Jing2|Xu Jing2]] ([[User talk:Xu Jing2|talk]]) 15:23, 20 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
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Chu Xizhi.褚喜之(2009).翻译理论在翻译教学中的重要性.[The Importance of Translation Theory in Translation Teaching].经济研究导刊[''Economic Research Guide'']237-238.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Youyi.黄友义.(2018).服务改革开放40年,翻译实践与翻译教育迎来转型发展的新时代.[Servicing Reform and Opening for 40 Years, Translation Practice and Translation Education Usher in a New Era of Transformation and Development].中国翻译[''Chinese Translators Journal'']5-8.<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Linlin.林琳.(2016).英语文学翻译学习现状及改善措施.[ The Status Quo and Improvement Measures of English Literature Translation Learning].西部素质教育[''Western China Quality Education''] 65.<br />
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Luo Feng.罗峰.(2011).从翻译学学科建设看翻译学在中国的发展.[On the Development of Translation Studies As A Discipline in China].琼州学院学报[''Journal of Qiongzhou University]''115-116.<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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<br />
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<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan== <br />
<center>周玉娟 Zhou Yujuan 202020080674 亚非语言文学波斯语方向 .</center><br />
<br />
<center>The influence of translator's cultural identity on translation.</center><br />
<br />
===Abstract===<br />
Liang Shiqiu and Zhu Shenghao are both outstanding representatives of Shakespeare's plays translated in 20th century Chinese literature. Zhu Shenghao lived in a time of war and turmoil , and lived a hard and poor life , so his translations were both imbued with deep patriotism, and his translations were based on naturalization strategies. As a scholar who returned from overseas studies, Liang Shiqiu believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the translation process with the purpose of spreading the culture of foreign countries.<br />
<br />
===Keywords===<br />
translation; translator; cultural identity; Shakespeare's plays<br />
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===题目===<br />
译者文化身份对翻译的影响<br />
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===摘要===<br />
梁实秋和朱生豪都是20世纪中国文学界翻译莎士比亚戏剧的杰出代表人物。朱生豪生活在战火纷飞，动荡不安的年代，生活过得很艰苦和贫困，所以他的翻译中都蕴含了深深的爱国主义情怀，翻译以归化策略为主。梁实秋作为海外学成归来的学者，认为文学是天才创作的。所以他以传播异国的文化为目的，在翻译过程中采取了异化策略。<br />
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===关键词===<br />
翻译；译者；文化身份；莎士比亚剧<br />
<br />
===Introduction===<br />
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Translating a work that is a re-recognition and re-expression of what the translator knows and transmits. On the one hand, the translator transmits the content of the original author, and on the other hand, the translator also incorporates his or her own interpretation and understanding into it. In traditional translation studies, whether the translation is faithful to the original work is the key criterion to measure the goodness of a translated work, and it is also an important criterion to judge a translator's qualification or otherwise. (Many. 2018: 85) Therefore, the translator plays an important role in both translating and interpreting, and the translator is the first person who is in direct contact with the original text.<br />
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Benjamin, the famous German literary critic, once said : "In any discussion of translation, the traditional concept always revolves around fidelity and freedom: that is, the freedom to reproduce the original faithfully and the fidelity to the original in the reproduction." (Benjamin. 1968/2004: 20) However, in the process of translation, besides being faithful to the direct expression of the original, translators also have their own translation characteristics and strategies. The issue of "cultural identity" has also received more and more attention. (Fu, Wenhui. 2011: 16)<br />
<br />
There have been many Chinese translations of Shakespeare's plays in China, among which Zhu Shenghao and Liang Shiqiu are both classic representatives of Shakespeare's plays in translation. However, they differ in many aspects such as the purpose of their respective translations, translation styles, and translation contents. The reason for this is that the influence of their cultural identities on their translations cannot be ignored. This paper will try to explore the influence of their respective cultural identities on the translation purposes and translation contents by comparing their cultural identities and the social and cultural backgrounds in which they lived, so as to provide guiding inspirations and suggestions for translation practice activities.<br />
<br />
=== Introduction to the identity of the translator===<br />
Translators are also readers, however, they act as readers in a special sense; the ultimate goal of a translator is not to read and understand the original text, but to convey the original text he reads by interpreting it in another linguistic symbol (Wu Delu. 2016:211). Both Liang Shiqiu (1903-1987) and Zhu Shenghao (1912-1944) were famous translators of Shakespeare in China in the twentieth century, and their translations have stood the test of time. The contributions that Liang Shiqiu and Zhu Shenghao made to the Chinese literary world are well known.<br />
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Cultural identity, or cultural identity, (Wang Ning. 1999:45) mainly includes a nation, group or individual's sense of identity with its own culture and perception of self-image,( Wang Zhenping. 2017:68) which is characterized by the fact that cultural identity carries the self-identified and recognized cultural characteristics of a certain group, and the manifestation of these characteristics in group members varies in strength and weakness depending on the objective environment. Cultural identity is expressed through the way people communicate, interpersonal relationships, and behavioral norms (Liu Shuang. 2000:90), and it is stable and fluid.<br />
<br />
"Although Liang Shiqiu and Zhu Shenghao are both known in contemporary times, they are different in terms of translation purpose, style, technique, and even phrasing, forming two different schools of Shakespeare translation in China." (Xi Yongji. 2007:245)<br />
<br />
====Zhu Shenghao's Cultural Identity====<br />
Zhu Shenghao is a famous translator. He was born on February 2, 1912, in Jiaxing, Zhejiang Province, to a family of small, declining merchants. Zhu Shenghao began to translate Shakespeare in 1935, but the translation process was difficult and the conditions were tough (the Japanese attacked Shanghai in 1937 and the city was in flames. Zhu Shenghao's house was burned down by the Japanese, and he escaped with the Oxford edition of the complete works of Shakespeare and some of his translations. (Most of his translations were burned by the Japanese.) However, he persisted in his translation career and devoted himself to it, eventually leaving us forever in 1944 due to lung disease from overwork.<br />
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In less than ten years, he translated a total of thirty-one and a half Shakespeare plays with amazing perseverance and talent. Later, his wife, Song Qingyu, compiled all his translations and passed them on to the World Book Bureau in Shanghai, which published The Complete Works of Shakespeare in the fall of 1947. Many Shakespeare researchers could not believe that the Chinese could write such a high quality translation. It is easy to see that his remarkable talent was recognized both at home and abroad.<br />
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Throughout the above, Zhu Shenghao lived in a time of war and turmoil, experienced the May Fourth Movement and other tides, and his translations were imbued with a deep sense of patriotism, so his translation of Shakespeare's plays was based on domestication strategies. (Yan Xiaojiang. 2010: 95) As a patriotic young man, he longed for China to be understood and to transmit and promote Chinese culture. The so-called naturalization means that the language and culture are the main focus, which ensures the fluency of the translation, reduces the strangeness of the original text, and allows the target language readers to better understand the original text.<br />
<br />
====Liang Shiqiu's Cultural Identity====<br />
Liang Shiqiu, whose original name was Zhihua, was born in Beijing. He was a famous Chinese modern and contemporary essayist, scholar, literary critic, translator, and the first authority on Shakespeare in China. He studied at the English Department of the University of Colorado, Harvard University and Columbia University Graduate School.<br />
<br />
However, it is worth mentioning that Liang believes that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "literature and art are the original creation of a few geniuses", "there is no literature and art for the majority, and literature and art are not for the majority ". (Liang Shiqiu: R.O.C. 23) "The highest art can only be understood by a few ...... Art has its own many grades, so the appreciation of art also has many grades." <br />
<br />
However, it is worth mentioning that Liang believed that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "The highest art can only be understood by a few", "Art has its own many grades, so the appreciation of art also has many grades. ". (Liang Shiqiu: R.O.C. 23) <br />
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As for the satisfaction of the literary and artistic requirements of the general public, Liang Shiqiu arranged for them the arts such as story-telling and popular literary works, because their knowledge could only understand such works and they were only interested in such arts, as for the great works of art, like Shakespeare's plays, that naturally only the great artists could appreciate and appreciate them. Liang Shiqiu's mistake was to exaggerate the role of heroic figures such as geniuses and completely ignore the role of the general public in the creation and reception of art. (Wang Qili. 2004: 12) <br />
<br />
We can see that Liang Shiqiu was a scholar who returned from overseas, but he advocated "genius literature" and ignored the role of the people in art and culture. Liang Shiqiu began his translation of Shakespeare in 1930, and it took him nearly 40 long years to complete the translation of this masterpiece, which had a profound impact on the Chinese translation. (Zhou Li. 2016:30) At the same time, his literary thought was largely influenced by Western classicism and neo-humanism, so when translating, he mostly adopted the strategy of alienation.<br />
<br />
====Foreignization and domestication Strategies====<br />
<br />
According to Venuti, domestication is "bringing the original author into the desired language and culture of the translation", while dissimilation is "accepting the linguistic and cultural differences of the foreign work and bringing the reader into the foreign situation" (Venuti, 1995:20). (Venuti, 1995:20)<br />
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Domestication means to localize the original language, to take the target language or the readers of the translation as the home, and to adopt the expressions that the target language readers are accustomed to in order to convey the content of the original. The translator is required to get closer to the readers of the target language, and the translation must become an authentic national language. This method helps readers understand the translation better and enhances the readability and appreciation of the translation.<br />
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The method of Foreignization is: "the translator does not disturb the author as much as possible, so that the reader moves closer to the author". In translation, it means absorbing the expressions of foreign languages, requiring the translator to draw closer to the author and adopt the expressions corresponding to the source language used by the author to convey the content of the original text, that is, to take the language and culture of the original text as the home. Centering on the language and culture of the original language, the cultural characteristics and exoticism of the original language are preserved as much as possible; (Yan Xiaojiang. 2010: 95) Using the strategy of Foreignization helps readers better appreciate the differences in national culture, national characteristics and exotic elements such as language style features.<br />
<br />
===The cultural identity of translators in translation===<br />
First, the translator is the second pair of eyes of the reader. "For most readers who do not understand the original work, (the translator's interpretation) is the only way to enter the world of the original work" (Xu Jun 2014: 220). Therefore, the translator's performance in translation is directly related to the reader's acceptance. Moreover, under the translator's subjective role, "the flower of life of the original work gains a continuous, up-to-date and most flourishing opening in the translation" (Ben-jamin 1968/2004: 20). The translator is, in turn, the bearer and transmitter of the author's work. A translator's contribution is unquestionable if his or her translation is recognized by the public or the academic community.<br />
<br />
Liang Shiqiu's and Zhu Shenghao's translations have their own strengths, Liang's for scholars to study, Zhu's for the popularization of Shakespeare's works, and both translations interpret classic literary works from different perspectives. (Yan Xiaojiang. 2010:98) But both have made great contributions to world literature.<br />
<br />
====In terms of the original intention of translation====<br />
The reasons for Zhu Shenghao's translation of Shakespeare have also been explored, and all of them agree that personal interest, patriotic thought, dedication and financial embarrassment were the main motivations for his translation of Shakespeare. Here, we prefer to consider "interest" as the primary motivation. (Qiu Yunchen. 2010:591) Zhu Shenghao said, "I love Shakespeare's plays so much so that I have tried to read the whole text at least ten times from the beginning to the end. ......" Zhu's preference for Shakespeare is so obvious that "He was so passionate about Shakespeare that he would not stop reading and studying Shakespeare assiduously<br />
<br />
In addition, because Zhu Shenghao was born in an ordinary family and his parents died at an early age, his life was difficult, and he mentioned in his translations that he had to pay for translating Shakespeare's plays. Economic reasons also drove his perseverance in translating, and furthermore, Zhu Shenghao lived in a time of war and experienced the May Fourth Movement and other fashions, and his translations contained deep patriotism, a desire for China to be understood and to transmit Chinese culture. This patriotic sentiment also inspired his determination to translate Shakespeare's plays.<br />
<br />
Liang Shiqiu believed that there is a distinction between elegant and vulgar literature, genius always appreciate literature, the general public usually read popular literature. In Liang Shiqiu's view, not only the subject of creation can only be a very small number of geniuses, that is, the appreciation of literature is also the patent of a very small number of talented people, "only a few people can understand the highest art ......, literature and art is not for the majority." (Liang Shiqiu. 1988:117). According to Liang Shiqiu, "literature is created by genius".<br />
<br />
When he studied at Harvard University, he took the course "Literary Criticism after the Sixteenth Century" by the American neoclassicist Irving Babbitt, and was greatly influenced by Western humanist thought in literary thought and the Western cultural environment, so he set out to translate Shakespeare's plays with the aim of spreading the idea of foreign culture. Liang Shiqiu's translation of Shakespeare aimed to "preserve the most authentic things" and to convey the author's meaning visually. Liang Shiqiu's translation of Shakespeare was very faithful to the original text, and his opposition to "hard translations" and "bent translations" shows that he advocated faithfulness and fluency in translation. (Xiao Li. Li Xiaoying. 2012:95)<br />
<br />
====In terms of the content of the translation (taking the translation of Shakespeare as an example)====<br />
Zhu Shenghao stated at the beginning of his translation: "In translating this book, my aim is to maintain the charm of the original work as much as possible, and then to consider the second point if it is not feasible, that is, to convey the meaning and feelings faithfully of the original text in simple and easy-to-understand sentences; but I dare not agree with the rigid translation of word-by-word comparison.... I would like to be a reader and check the translation for any ambiguities. I must also pretend to be an actor on the stage, and examine whether the tone of speech is smooth and whether the syllables are in tune. It often takes days to think hard about a word or phrase that is not agreeable." (Zhu Shenghao. (2010:36) This shows that Zhu Shenghao paid more attention to the performance function of drama in translation of Shakespeare’s plays.<br />
<br />
For example: ( the translation of Zhu Shenghao)<br />
<br />
EGEUS: Stand forth，Demetrius． My noble lord，<br />
<br />
伊吉斯:走上前来，狄米特律斯。殿下，这个人，<br />
<br />
This man hath my consent to marry her．<br />
<br />
是我答应把我女儿嫁给他的<br />
<br />
Stand forth，Lysander．<br />
<br />
走上前来，拉山德。<br />
<br />
And，my gracious Duke， This man hath bewitched the bosom of my child．（莎士比亚.2011：22）<br />
<br />
殿下，这个人引诱坏了我的孩子 （朱生豪. 2013：9）<br />
<br />
In addition, influenced by traditional Chinese moral and ethical thinking, when obscene words and indecent phrases appeared in the original text, Zhu Shenghao basically "purified" or arbitrarily rewrote them, or simply deleted them without translation. Perhaps it is also the fact that his translations conform to the requirements of Chinese moral culture that makes his works so well-received. The advertisement published by World Bookstore clearly states two sentences: "The original text is brilliant, a treasure of world literature ornaments; the translation is beautiful and fluent, keeping the charm of the original work. <br />
For example, his translation. <br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent． (Ⅲ．ⅱ) (莎士比亚.2011:110)<br />
<br />
拉山德:放开手，你这猫! 你这牛蒡子! 贱东西，放开手!<br />
<br />
否则我要像摔掉身上一条蛇那样摔掉你了(莎士比亚．2013:117 )。<br />
<br />
Liang Shiqiu believed that translation should be faithful to the original text, so his translation content can be summarized as "faithfulness and fidelity". The style of "faith" and "faithfulness" has been developed. (Li Jiawei/Hui Lijun. 2017:75) Because of this faithfulness, Liang Shiqiu believed that any arbitrary rewriting or deletion of the original work would be unfaithful to the work, and that the vulgar language in Shakespeare's plays has its specific role in portraying characters and increasing the stage effect. Therefore, he kept the obscene words in the original text intact in the translation process.<br />
<br />
First: Stay true to the original text and try not to delete or subtract from it.For example:<br />
<br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent.(Ⅲ.ⅱ)(莎士比亚.2001:110)<br />
<br />
Translation of Liang Shiqiu:<br />
<br />
赖,走开，你这个猫，你这个缠人的东西! 下流的东西，松手，<br />
<br />
否则我要把你像是毒蛇一般的甩开(莎士比亚.梁实秋译2001:110)。<br />
<br />
HELENA She was a vixen when she went toschool: <br />
<br />
And though she be but little，she is fierce．(Ⅲ． ⅱ) (莎士比亚.梁实秋译2001:116)<br />
<br />
海 上学时她就是个狐狸精。<br />
<br />
她虽然身材小，她很凶(莎士比亚.梁实秋译2001: 117) 。<br />
<br />
Second, Liang Shiqiu's translations retain the punctuation of the original texts (Li Jiawei/Hui Lijun. 2017:75) Liang believes that retaining punctuation makes the translations more "Shakespearean". "The punctuation used by Shakespeare may seem less formal, but in fact it is a self-contained system, designed to point out the effect of intonation when the actors recite their lines. Based on this clarification, I then decided to preserve as much of Shakespeare's original punctuation as possible in a text, with the result that where there is an original sentence, there is a translation". (Liang Shiqiu. 1966) <br />
<br />
Therefore, Liang Shiqiu's translation of Shakespeare pays more attention to the literary function of drama and more attention to the stage function of literature. <br />
<br />
For example, a fragment of Liang Shiqiu's translation of Hamlet.<br />
<br />
Queen. There is a willow grows aslant a brook,<br />
That shows his hoar leaves in the glassy stream;<br />
There with fantastic garlands did she come,<br />
Of crow-flowers, nettles, daisies, and long purples,<br />
That liberal shepherds give a grosser name.<br />
But our cold maids do dead man’s fingers call them:<br />
There, on the pendent boughs her coronet weeds<br />
Clambering to hang ,an envious sliver broke,<br />
When down her weedy trophies and herself<br />
Fell in the weeping brook. Her clothes spread wide;<br />
And, mermaid-like, awhile they bore her up;<br />
Which time she chanted snatches of old tunes; As one<br />
incapable of her own distress,<br />
Or like a creature native and indu’d<br />
Unto that element: but long it could not be<br />
Till that her garments ,heavy with her drink,<br />
Pull’d the poor wretch from her melodious lay<br />
To muddy death.<br />
（shakespeare, hamlet, act Ⅳ, scenceⅦ）<br />
<br />
Liang’s version :<br />
<br />
河边有一株斜长着的杨柳，白叶倒映在玻璃似的流水里；他就来到那个地方，拿着些奇异的花圈，扎的是毛莨、荨麻、延命菊，以及粗野牧人呼之不雅之名而纯洁女郎都呼为“死人指”的紫兰。 就在那里，她爬上树枝想去挂她的花圈，无情的枝子断了；她的花圈和她自身于是坠入呜咽的河流。 她的衣服展开，像是鲛人似的，把她浮上来一会儿，这时节她唱了几句古歌，好像不知自身痛苦似的，又好像是水下生长的动物似的；但是这情形没有多久，她的衣服湿透就变重了，于是把这可怜的人儿于曼声高唱中扯到污泥的死所去了。<br />
<br />
===Conclusion===<br />
The translator's cultural identity is impressed by various factors such as the different backgrounds of the translator's life and the different cultural ideas he or she has received, and this identity is present in the translator's translation works almost all his or her life. In other words, the translator's cultural identity has a great and lasting influence on the choice of his or her translation strategy, and it can also be said that readers can learn the translator's cultural identity through his or her translation works. <br />
<br />
For example, Zhu Shenghao, who lived in the era of constant war, had a deep patriotic feeling. So he wanted China to be understood by the world or more countries, to be able to transmit and carry forward Chinese culture. In addition, he was influenced by the deep-rooted moral and ethical thoughts of traditional Chinese culture, so he adopted a naturalization strategy in the translation process. However, looking at the translator Liang Shiqiu again, as a scholar who returned from studying in the West, he received the idea of Western humanism, and in addition, he believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the process of translation with the aim of spreading foreign culture, and translated the original text word by word, sentence by sentence, and presented it to the readers without evasion. <br />
<br />
By briefly exploring the cultural identities and translation ideas of the two translators, we can see that both of them have their own merits, but also their own disadvantages. Throughout the contemporary era, the phenomenon of cultural globalization is also increasing, and most of the excellent works have been translated into multiple languages and spread, but for the translators, we should learn from the advantages of the previous translators, but that is, we should combine the East and the West, and master the translation skills to maintain the content of the original text to the greatest extent and ensure the accuracy of the text.<br />
<br />
===References===<br />
<br />
Fu Wenhui付文慧．多重文化身份下之戴乃迭英译阐释［The Interpretation of Dai Naidian's English Translation under Multiple Cultural Identities］中国翻译[ Chinese Translation]，2011，32(6):16—20．<br />
<br />
Yan Xiaojiang严晓江． 梁实秋与朱生豪莎剧译文特点之比较[A Comparison of the Characteristics of Liang Shiqiu's and Zhu Shenghao's Translations of Shakespeare]南通大学学报(社会科学版)[Journal of Nantong University (Social Science Edition)，2010，26(4)<br />
<br />
Liang Shiqiu.梁实秋. 翻译莎士比亚[M]//梁实秋. 莎士比亚诞辰四百周年纪念集. [Translation of Shakespeare by Liang Shiqiu. Shakespeare's 400th anniversary]. 台湾: 中华书局[Taiwan:Zhong-Hua Book Bureau].1966.<br />
<br />
Qiu Yuchen.邱蕴琛. 小议朱生豪译莎动因[A small discussion on the motivation of Zhu Shenghao's translation of Sha].科技信息[Science and Technology Information].2010,(07):448-591.<br />
<br />
Zhou Wen周文. 朱生豪翻译观探微 [An exploration of Zhu Shenghao's concept of translation].科技信息(科学教研) [Science and Technology Information (Science Education and Research)].,2007,(22):127-128.. <br />
<br />
Xi Yongji奚永吉 . 莎士比亚翻译比较美学 [Comparative aesthetics of Shakespeare translation ] 上海：上海外语教育出版社[Shanghai: Shanghai Foreign Language Education Press].2007.<br />
<br />
Wu Delu.吴得禄.译者文化身份对翻译的影响[The influence of translators' cultural identity on translation].读书文摘[Reading Digest].2016(08):211.<br />
<br />
Wang Ning王宁．文学研究中的文化身份问题[Cultural Identity in Literary Studies] 外国文学[Foreign Literature].1999(4):48—51．<br />
<br />
Liu Shuang刘双．文化身份与跨文化传播[Cultural identity and cross-cultural communication]外语学刊[Journal of Foreign Languages]，2000(1):87—91．<br />
<br />
Wang Qili王岐立．梁实秋文学思想浅析：[An analysis of Liang Shiqiu's literary thought]:中山大学研究生学刊 [Graduate Journal of Sun Yat-sen University].2004<br />
<br />
Zhu Shenghao 朱生豪.译者自序[Translator's Preface].文学界(专辑版)[Literature (album edition)].2010(09):36.<br />
<br />
Shakespeare.莎士比亚 四大喜剧 梁实秋译[The Four Great Comedies translated by Liang Shiqiu].北京:中国广播电视出版社.[Beijing: China Radio and Television Press].2001<br />
<br />
Shakespeare.莎士比亚． 仲夏夜之梦 朱生豪译．[A Midsummer Night's Dream translated by Zhu Shenghao].上海:上海世界图书出版公司 [Shanghai: Shanghai World Book Publishing Company],2013．<br />
<br />
Liang Shiqiu.梁实秋 文学与革命.偏见集[Literature and Revolution. The collection of prejudices].南京:正中书局[Nanjing: Zhengzhong Shuji].中华民国二十三年七月.<br />
<br />
==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Toury's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
<br />
===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
<br />
===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===Toury and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Toury also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Toury proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In Descriptive Translation and Beyond, Toury describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
<br />
In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
According to Toury, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
According to Toury, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Toury's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
According to Toury, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Toury concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Toury believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Toury is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Toury has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In his study of descriptive translation, Toury emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Toury's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Toury's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===References===<br />
Li Hongman 李红满. (2002). 论当代西方翻译研究范式的转变[J]. [On the Paradigm Shift in Contemporary Western Translation Studies]. 外语与翻译. [Foreign Languages and Translations]. <br />
<br />
Zhang Meifang 张美芳. (2000). 翻译学的目标与结构——霍姆斯的译学构想介评[J]. [The Objectives and Structure of Translation Studies - A Review of Holmes' Vision of Translation Studies]. 中国翻译. [China Traslation].<br />
<br />
Toury Gideon. (2001). ''Descriptive Translation Studies and Beyond''[M]. Shanghai:Shanghai Foreign Language Education Press.<br />
<br />
Lin Kenan 林克难. (2001). 翻译研究:从规范走向描写[J]. [Translation Studies: From Specification to Description]. 中国翻译. [China Traslation].<br />
<br />
Vermeer Hans J. (1996). A Skopos Theory of Translation[M]. Heidellburg:TEXT-con.<br />
<br />
Venuti Lawrence. (1995). The Translator’s Invisibility[M]. A History of Transla-tion.London&New York:Routledge.<br />
<br />
Snell-Homby Mary. (1995). Translation Studies.AnIntegrated Approach[M]. Re-vised ed.Amsterdam:John Benjamins.<br />
<br />
Hemans Theo (1985). ed.The manipulation of Literature[M]. London&Sydney:Croom Helm.<br />
<br />
Han Ziman, Liu Fang 韩子满, 刘芳. （2005）. 描述翻译研究的成就与不足[J]. [Describe the achievements and shortcomings of translation studies]. 外语学刊. [Journal of Foreign Languages].<br />
<br />
Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M]. [New Horizons in Translation Studies]. 青岛:青岛出版社. [Qingdao:Qingdao Publishing House].<br />
<br />
==An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
<br />
<center>肖伊宁 Xiao Yining 202020080655 亚非语言文学</center><br />
<br />
===Abstract:=== <br />
This paper introduces the influence and contribution of James Holmes, Gideon Toury and others on the development of descriptive translation studies. It also discusses the positive significance of descriptive translation research paradigm in the field of translation studies and its limitations. The purpose of this paper is to make readers understand the necessity of descriptive translation study by summarizing its development process and advantages. Meanwhile, by analyzing the relationship between descriptive translation studies and normative translation studies, this paper refutes the views that descriptive translation studies and normative translation studies are mutually exclusive, and helps the readers to understand deeply the status of descriptive translation studies.<br />
<br />
===摘要：===<br />
本文介绍了詹姆斯·霍姆斯（James Holmes）、图里（Gideon Toury）等人对于描写性翻译研究产生与发展的影响和贡献.同时论述了描写性翻译研究范式对于翻译学研究领域的积极意义和它的局限性。意在通过概述其发展历程和优点让读者了解描写性翻译研究的必要性，同时又通过剖析描写性翻译研究和规范性翻译研究的关系，反驳那些把描写性翻译研究和规范性翻译研究互斥的观点，使读者深刻理解描写性翻译研究的地位。<br />
<br />
===Key words:===<br />
descriptive translation studies; normative translation studies; limitation; necessity; relationship.<br />
<br />
===关键词：===描写性翻译研究；规范性翻译研究；局限性；必要性；关系.<br />
<br />
===Chapter 1 Introduction===<br />
<br />
Translation has a history of more than 2000 years. In the long-term and varied translation activities, People have more and more ideas about translation and produced many specific translation theories. For the sustainable development of theories, scholars of different schools in different periods have conducted their own studies on translation from different perspectives. The accumulated research experience from different research perspectives has led to the formation of diverse translation research methods.（Liao Qiyi 2002，5）<br />
<br />
Before the appearance of descriptive translation studies, translation theories tended to be normative both in China and abroad. At the beginning, most of them are inductive summaries of the experience in translation practice. Taking early Translation theories in China as examples, they sumer up the practical experience of translation into famous sayings, which can be used to guide the translation activities of later generations. Such as Yan Fu's "faithfulness, expressiveness and elegance", Lu Xun's "rahter to be faithful than smooth" and Lin Yutang's "faithfulness smoothness elegance". （Liao Qiyi 2002，6）<br />
<br />
In the second half of the 20th century, with the development of linguistics and applied linguistics, the study of translation has become more systematic. Some researchers regard translation as a branch of linguistics. For example, Catford defined translation as replacing textual materials in another language with equivalent materials in one language. Therefore, translation researchers began to use some basic principles of linguistics to describe the translation process and evaluate the translated works. For example, Newmark summarized seven methods of translating metaphors from some specific language structures and phenomena in the source language. (Catford 1965，20) <br />
<br />
However, these translation studies are actually "normative". They all stipulated some norms that all translators should follow in their translation practice regardless of the era, the working objects and the cognitive environment of translators and readers. If you do not follow these norms, you will be considered "misleading readers" or "unfaithful to the original work". Before the 1950s, normative translation theories were highly praised, which were basically unshakable guidelines in the field of translation. However, with the increasing frequency of cross-cultural international communication and the increasing number of translation activities, the requirements for translation theories are becoming more and more diverse. Translation practice needs new theories. People gradually realized that normative translation theories can not solve the various problems encountered in translation. Therefore, translation researchers began to pursue the study of translation in the era, and descriptive translation studies came into being.(Lin Kenan 2001, 44)<br />
<br />
===Chapter 2 The emergence and development of descriptive translation studies===<br />
<br />
In the 1990s, descriptive translation studies began to rise in foreign countries, but this research method was not formed suddenly. Before that, many scholars pointed out the necessity of descriptive translation studies and the specific assumptions of descriptive translation studies. These assumptions are the solid foundation for the establishment of descriptive translation research method and also the reason for the rapid development of descriptive translation studies.<br />
<br />
====2.1 John MacFarlane====<br />
<br />
In 1953, John MacFarlane published his paper ''Mode of Translation'' in the ''Durhram University Journal''. In the thesis, MacFarlan believes that it is a wrong criticism and comment to deny the role of translation and deprive some translation methods of the right to call themselves translation just because the translation does not realize the equivalence with the original in all aspects. Macfarlane also cites I.A. Richards' view in ''The Principles of Literary Criticism'' that even reading the same work at the same time often has different reading methods.From this we can infer that we must not believe that there is a unique translation. Since the original text has different meanings, it is inevitable that different translations will emerge from it . All translated works can be called translation, but none of them is "ideal" or "real" translation.(Lin Kenan 2001, 44)<br />
<br />
Macfarlane believes that since translation is so complex and elusive, it is impossible for us to draw an absolute standard for accurate translation. But he also called on translation researchers to find a new way to study translation. This new approach should accept the existing translation rather than the one we idealize. It should draw inspiration from the study of the nature of translation, rather than let translation do something it can't do. This is obviously a call for another kind of translation study. Although it does not clearly point out the new way of translation study, it points out that the existing translation research is incomplete and idealistic.Unfortunately, MacFarlane's views did not attract the attention of the field of translation at that time.(Lin Kenan 2001, 44)<br />
<br />
<br />
====2.2 Firth====<br />
<br />
Since the 1970s, the traditional research on the semantic relationship between the original text and the target text began to decline. For a long time, it has been widely believed that translation should first be the transformation of meaning, and the traditional distinction between literal translation and free translation is the product of this concept. Researchers have begun to challenge this concept and propose to study translation from the perspective of context. Firth is one of the early researchers who pointed out that the structure and system of language should be combined with the structure and system in context.Baker believes that the change from meaning to usage or from concept to environment has promoted the development of descriptive translation studies in general, especially the corpus studies of descriptive translation studies.(Baker 1995, 236-240) <br />
<br />
====2.3 James Holmes====<br />
<br />
With regard to research methods, scholars have been dissatisfied with the traditional introspective approach to translation studies since the 1970s. James Holmes points out that the weakness and naivety of most contemporary translation theories are caused by introspective research methods. Researchers should investigate functional authentic texts. As the founder of the school of Translation Studies, Holmes pointed out the scope and structural mode involved in the new field of translation studies in his book ''The Name and Nature of Translation Studies''(1972). He believed that the research object of translation studies was the translation that appeared in a certain culture, and the research method was practicing on the basis of experience.(Holmes 1988, 101）<br />
<br />
"He divides translation studies into three categories:<br />
(1) Description: to describe the special phenomenon of translation in real life;<br />
(2) Theory: establishing the principle of explaining translation phenomena;<br />
(3) Application: the information obtained from the former two is used in translation practice and translator training."（Liao Qiyi 2002，54） <br />
<br />
He discusses the dialectical relationship between descriptive translation studies, theoretical translation studies and applied translation studies, and believes that the theoretical branch is subordinate to the descriptive branch, and that only when the description of the translation process reaches a certain level and the collection of practical data reaches a certain amount can the theory have a practical development. Therefore, under the circumstances of frequent translation activities at that time, various translation theories based on experience emerged in an endless stream, but they were mutually exclusive. <br />
<br />
For the sustainable development of translation theory, Holmes proposed the next goal of translation research, that is, to establish a description system of translation, to describe the corresponding symbol system, rules and classification between the original text and the translated text Based on this, a more extensive comparative study was carried out.After the formation of this description system, the goal of translation studies is to establish a comprehensive theory. But this development process is not one-way, but dialectical, each of the three branches must serve the other two branches. "Translation description provides basic data on which translation theories are built. One branch provides materials for the other two branches, and then uses the findings provided by the other two. For example, it is impossible to establish a translation theory without describing the detailed and specific data provided by descriptive research and applied research; however, on the other hand, You have to have at least one intuitive theoretical hypothesis to start studying the other two fields."（Liao Qiyi 2002，55）<br />
<br />
Holmes further subdivided each branch. For example, the description branch includes three different descriptions based on translation, function and process. Taking translation work as the starting point requires the description of the actual translation centered on the work. taking the function as the starting point, it is necessary to show the influence of cultural factors on the reader's receptivity of the target text. Taking the process as the starting point, it pays attention to the translator's thinking process in the translation.（Liao Qiyi 2002，55）<br />
<br />
Compared with traditional translation theories, Holmes' method of describing the translation process shows another change. That is, he tries to better translate a certain symbol type by describing various translation methods in different periods and their usage in history. Holmes’s article is highly influential in that descriptive translation studies has given rise to " a considerable widening of the horizon, since any and all phenomena relating to translation, in the broadest sense, become objects of study." (Hermans 1985, 14).<br />
<br />
However, it is a pity that descriptive translation studies received little attention in the academic circle at that time, until the Israeli scholar Gideon Toury has made a systematic and comprehensive study of descriptive translation studies on the basis of Holmes. However, the framework of descriptive translation proposed by Holmes still provides a correct direction for the development of translation studies and makes translation studies pay more attention to descriptive translation studies.<br />
<br />
====2.4 Polysystem Theory====<br />
<br />
In the early 1970s, Zohar first put forward the polysystem theory, shaking the traditional translation view that the original text is Paramount and the translation can only be derived text. "The polysystem(多元体系派) is not satisfied with the achievements made by the translation studies(翻译研究派). It uses the theoretical system and research methods of Russian formalism for reference, and introduces the concept of "polysystem", which breaks through the boundaries between traditional linguistics and literature. Combined with the theory of translation studies, it makes a thorough study of the factors influencing the translation process and the multiple criteria of translation Research ."（Liao Qiyi 2002, 59）<br />
<br />
According to Polysystem, literature, politics, religion, economy and other systems are all part of a larger, multi-level and dynamically changing polysystem. In this polysystem, each system is interdependent and interacts with each other. Most of the traditional translation studies are based on the original text to judge the quality of the target text. In fact, the original text is not the only factor determining the target text, and the quality of the target text is not the only problem worth discussing in translation studies. From the choice of translation materials and strategies to the status and function of the target culture, they are influenced by a series of social factors inside and outside the target culture.（Liao Qiyi 2002, 59）<br />
<br />
Polysystem theory expands the scope of research, opens up new research approaches, promotes the cultural turn of translation studies, makes us have a more comprehensive understanding of translation phenomena, makes translation studies get rid of the application orientation, and improves the theoretical and academic nature of translation studies.（Zhang Nanfeng 2002, 19）<br />
<br />
====2.5 Gideon Toury<br />
<br />
Toury's translation theory and translation research theory are deeply influenced by Zohar and Holmes. Since 1975, in order to verify Zohar's translation theory, Toury has carried out field research in Tel Aviv University. He wants to find out the systematic rules that restrict translation by collecting the actual choices made in the process of translation. According to his research results, He found that the choice of most translation works is subject to ideology rather than linguistics or aesthetics, and the translations that are inconsistent with the existing translation theories can also be recognized by readers. (Liao Qiyi 2002, 68）<br />
<br />
This makes him realize that existing source system centered translation theories are not comprehensive, that makes him start to seek a new translation theory, that is, a comprehensive translation theory based on field research Tuli published his book ''exploration of translation theory''. After the publication of this work, the focus of translation studies shifted from theory to description.From 1980 to 1995, Toury supplemented and revised the descriptive translation theory on the basis of Holmes. His book ''Descriptive Translation Studies–and beyond'' is the practice and application of Holmes' descriptive translation theory. The book has also become the most comprehensive and systematic work on translation studies. He proposed that the descriptive nature of translation and the status and function of the target language are determined by the culture of the target language. (Liao Qiyi 2002, 69）<br />
<br />
Translation is restricted by a series of norms, which are culturally relevant within the cultural framework of the target language on which the translator relies. According to Toury, descriptive translation studies are based on norms and guided by rules. The purpose of descriptive translation studies is to analyze the general rules of translation by comparing the source text with the target text. He proposes that the production of translation involves the literary background in the target culture. The concept of "one to one correspondence" in translation and the translation requirements of literary and linguistic equivalence are abandoned. It shakes the idea that the original information is invariable. It also puts forward the idea that the original text and the translation should be integrated in the cultural system.(Liao Qiyi 2002, 69）<br />
<br />
In 1989, JoséLambert and Toury founded an international journal target, which is subtitled "International Journal of translation studies" and covers academic works on descriptive translation studies. This is another impetus to expand descriptive translation studies internationally. <br />
<br />
Gideon Toury also analyzes the reasons for the stagnant development of descriptive translation studies in his works："One of the main reasons for the prevailing underdevelopment of a descriptive branch within Translation Studies has no doubt been an overriding orientation towards practical applications,which has marked-and marred-scholarly work at least since the nineteen sixties.Thus, whereas for most empirical sciences, including even Linguistics, such applications-important as they may be-are presented merely as extensions into the world, the immediate needs of particular applications of Translation Studies have often been taken as a major constraint on the formation of the theory itself, or even as the very reason for its existence. Small wonder that a scholarly framework geared almost exclusively towards applicability in practice should show preference for prescriptivism at the expense of description, explanation and prediction. " (Toury 2012. xii)<br />
<br />
He criticizes this phenomenon and thinks that most descriptive research is conducted in other disciplines other than translation studies, such as contrastive linguistics, contrastive textualism, comparative literature and stylistic comparison, which is a kind of behavior that the translation circle is avoiding the research within its own scope of competence.<br />
<br />
====2.6 Snell-Hornby<br />
<br />
In the 1990s, more linguists began to question the traditional concept of equivalence and the status of the original text. Snell - Homb said :“Equivalence is unsuitable as a basic concept in translation theory : the term equivalence, apart from being imprecise and ill-defined..presents an illusion of symmetry between languages which hardly exists beyond the level of vague approximations and which distorts the basic problems of translation." (Mary Snell-Hornby 1988，22) She is critical of the traditional literary translation theory and the translation theory of the linguistic school in the 1960s (especially the manipulation school). She agrees with the opinion of the translation studies that translation study should not be subordinate to comparative literature, linguistics or other disciplines, but should be an independent discipline, and should adopt a holistic and integrated approach to the study of translation. <br />
<br />
Other scholars tried to further develop the concept of equivalence and classify it. They pointed out that in addition to exploring the source text, it is also very important to study the target language and its specific text types.Therefore, translation studies should investigate the real texts in the original and target languages. This research demand has made the descriptive translation studies develop rapidly and gradually take the place of normative translation studies and occupy the central position in translation studies. "Description" has become a new trend in translation studies. And Mary Snell Hornby's ''Translation Studies:An Integrated Approach'' is regarded as a major force in translation studies. (Wang Peng 2008, 96)<br />
<br />
===Chapter 3 The relationship between normative translation studies and descriptive translation studies===<br />
<br />
====3.1 The value of descriptive translation studies and the limitations of normative translation studies====<br />
<br />
In fact, the traditional western translation research paradigm is normative translation research, that is, normative translation research approach, or a kind of translation research that sets standards to specify how to translate well in a specific culture. Traditional normative translation studies focus on the comparison of texts, trying to explore the law of language conversion, judge the quality of the translation, and then provide specific guidance for translation practice.<br />
<br />
Generally speaking, normative translation studies have the following characteristics：the establishment of eternal principles or standards for translation is usually based on the translator's personal experience in solving specific translation problems for others to follow, regardless of the number of readers and socio-cultural background changes. It is often taken for granted that any betrayal of these rules at the linguistic level should be labeled as disloyal, structurally heavy or misleading, regardless of the historical background and context of translation. The academic interest in seeking code conversion mechanism and setting translation principles or standards can be understood as efforts to make up for the lack of understanding and expression ability at the language level. （Han Ziman，Liu Fang 2005，98) <br />
<br />
Maria Tymoczko believes that："As a language art, translation has often been considered from the viewpoint of timeless linguistic rules(which has led to a normative tendency in the theory.)" (Maria Tymoczko 1999, 25) Because in the early days, people only regarded translation as a kind of language art, and didn't pay much attention to the cultural environment. Even when it came to culture, they finally focused on the specific translation skills. Because they paid too much attention to the study of translation skills, normative translation research was always inseparable from the debate between literal translation and free translation.<br />
<br />
Is there an absolute norm to follow in translation? Translation is a social and cultural activity involving two cultures, so it is bound to be restricted by two different cultural norms. Translation is by no means merely a language transformation in the sense, and the recognition and acceptance of a certain translation strategy cannot be determined by the translator's personal ability. It is restricted by many factors such as history, society, culture, politics, aesthetic taste and readers' expectation. In this sense, there is no absolute norm. （Han Ziman，Liu Fang 2005，97) <br />
<br />
Normative translation theories pay too much attention to the transcendental statement of translation and set standards or principles to ensure the quality of translation. This undoubtedly limits translation studies and makes translation scholars feel suffocated. Because of these limitations in normative translation studies, the further development of translation studies has been hindered, so the necessity of descriptive studies have been reversed. In order to have a more comprehensive understanding of translation, descriptive translation studies have gradually developed and given full play to their value：<br />
<br />
(1) First of all, descriptive translation studies have made great contributions to the development of translation studies. Translation phenomenon, which has always been on the edge, has entered the field of vision of translation researchers. Before the advent of descriptive translation studies, it was generally believed that only the translated works which are fully equivalent to the original text can be regarded as translation. Therefore, at that time, people criticized the translation works that did not achieve complete equivalence, and even did not include them in translation studies. Translation studies have always been limited to the study of equivalence between texts. <br />
<br />
However, descriptive translation researchers believe that as long as they appear in the target culture in the face of translation or the target language readers think that they are translations, all texts can be called "translation" In this way, the scope of translation studies has been expanded. Some extreme but factual translation phenomena, such as conversion(translating through an intermediary language) and pseudo-translation (translating without the original text), have been brought into the scope of translation studies.(Toury 2012, 32)<br />
<br />
(2)Secondly, descriptive translation studies no longer focus on the static text system as the previous normative translation studies, but pay more attention to the dynamic relationship between translation practice and the ever-changing social and cultural environment of the target language. This chagemakes people realize that in order to study translation more systematically and comprehensively,the method of contextlization should be adopted. Only by putting the translated works back into the historical environment and socio-cultural context of their creation can the translation phenomenon be described more accurately. For example, Piao (gone with the wind) translated by Fu Donghua is the object of criticism by many scholars who advocate foreignization translation. Some scholars claim that domestication is "the wrong way of translation". (Liu Yingkai 1987, 22) <br />
<br />
The example they cited is Fu's ''Piao(Gone with the Wind)''However, in the analysis, they have not made in-depth discussion on the reasons for Fu's choice of domestication, and have not noticed that there are many examples of extreme Foreignization in his early translation works. Therefore, it seems unfair to criticize Fu. It is only in early 21st century that this problem has gradually attracted the attention of scholars. Some scholars compare Fu's ''Piao(Gone with the Wind)''with Li Yeguang and others’ translations ,and compare several macro cultural factors influencing Fu Donghua's ''Piao(Gone with the Wind)''. They came to the conclusion that "the gain and loss of a work should be measured from the perspective of history"(冯庆华、王昱1998 :56)This example illustrates the value of descriptive translation studies, that is, to make a diachronic study of translation phenomena, rather than merely confined to synchronic studies.（Han Ziman，Liu Fang 2005，98) <br />
<br />
====3.2 The limitations of descriptive translation studies and the value of normative translation studies====<br />
<br />
First of all, descriptive translation studies are not perfect at present. Toury believes that the fundamental purpose of descriptive translation studies is to establish these potential norms and their influence on translators' choice of translation strategies. However, he seems to go to another extreme, regarding the target language and its culture as everything, completely ignoring the role of the source language and the translator in the process of translation. Moreover, he has not discussed in detail how these factors restrict the translator, how the translator makes the choice and why he makes such a choice. Therefore, although his theory is undoubtedly meaningful and instructive, it is not perfect.(Liu Zongyan 2008, 201) <br />
<br />
Moreover, descriptive translation studies emphasize the objectivity and neutrality of the researchers and avoid value judgment too much. Descriptive translation studies advocate that researchers should be objective, neutral and detached from the research objects. Toury clearly believes that the study of culture and history can be neutral. In his works, he tried to show an objective appearance by using a lot of scientific terms. Dirk Delabastita and Lieven D'hulst, in their collection European Shakespeares, repeatedly stressed that translation researchers should maintain a "detached and purely descriptive attitude." ( Hermans 1999 , 36) <br />
<br />
This requirement has been questioned by many scholars, including some closely related to descriptive translation studies. For example, Hans J. Vermeer thinks that Toury's early research methods are in fact "meta - prescriptive" in a sense, because he sets the preconditions for the analysis of translation.(Vermeer 1996 :49) Lawrence Venuti proposed that "translation studies can never be merely descriptive". He pointed out that merely taking translation as a research topic of cultural history or cultural criticism is already a resistance to the marginal position of translation in the current cultural hierarchy, and the choice of topics in a specific historical period is always related to the current cultural needs.（Han Ziman，Liu Fang 2005，99)<br />
<br />
On the other hand, descriptive translation studies are not helpful to people's understanding of the merits and demerits of specific translation works. Excessive promotion of descriptive translation studies will not be conducive to the improvement of translation quality, and even have a negative impact on translation practice. <br />
<br />
Normative translation studies have been overemphasized and become rigid dogma. It is only an incomplete research method, and it is not wrong. Moreover, for some texts, descriptive translation theory can not meet their requirements. For example, legal texts and dictionary texts are very formal texts. The use of words and syntactic structure have strict requirements, and the translation of such texts has a high requirement for faithfulness. At this time, the value of normative translation research is reflected.（Han Ziman，Liu Fang 2005, 99)<br />
<br />
====3.3 The relationship between prescriptive translation studies and descriptive translation studies====<br />
<br />
In linguistics, norms and descriptions are a pair of relative theoretical principles and two relative methodological categories. The traditional translation principles only focus on principles, standards, methods and techniques, which are normative studies. Nowadays, translation studies focus on description, which is composed of linguistics, literary criticism theory, psychology, philosophy, sociology, culture, etc. According to the above analysis, the two are complementary. The value of descriptive translation studies lies in its ability to make up for the limitations of normative translation studies. Normative translation studies also play an irreplaceable role in the translation of some special texts. Therefore, we can't think about the relationship between the two from the perspective of binary opposition. Although they are two opposite concepts, they are not incompatible.（Han Ziman，Liu Fang 2005, 100. )<br />
<br />
The view of binary opposition can not deal with complex translation studies. The application of the two research methods should be flexible. We should choose the appropriate method according to different research objects. We need to have multiple coexistence Thinking. As for the debate about which is better or worse, in the author's opinion, it is unnecessary. Nida has also stressed that "translation theory should be inclusive, and various means should be used to solve various problems in translation."(Liao Qiyi 2002, 6)In fact, the development of descriptive translation studies is not to overthrow the traditional normative translation theories, but to criticize the lack of normative translation theories and supplement the normative research.<br />
<br />
===Chapter 4 Conclusion=== <br />
<br />
Translation was officially recognized as an independent discipline more than 30 years, is a very young discipline, but in fact, the history of translation activities is not short，There are a lot of translation theories in both China and the West. However, due to the lag of descriptive translation studies, there is still a lot of space for research. Both Chinese and Western scholars believe that the ultimate goal of translation studies is to establish translation norms and principles, which are not the summary of previous personal experience, but the basis of a large number of descriptive translation studies On the basis of the standard.<br />
<br />
Descriptive and normative are the dual attributes of any discipline. Descriptiveness is the basis, premise and condition of normalization. Normalization is the development, result and purpose of descriptive. Translation studies are both descriptive and normative. It is the unity of opposites between descriptive and normative. In other words, descriptive translation studies and normative translation studies are like the positive and negative sides of a coin, It cannot be separated . It is one-sided and wrong to emphasize only the standardization of translation or the description of translation.<br />
<br />
Descriptive translation studies are intended to explain the process and phenomenon of translation. Compared with the micro analysis of normative translation studies, it studies translation from a macro perspective. Although there are still some deficiencies in descriptive translation theory, descriptive translatology provides a new perspective and analysis approach for translation studies, which deserves our attention and development.<br />
<br />
===Chapter 5 Reference===<br />
<br />
Baker. (1995). Corpora Linguistics and Translation Studies: an Overview and Some Suggestions for Future Reseearch. Target.<br />
<br />
J.C.Catford. (1965). A Linguistic Theory Of Translation. Oxford:Oxford University Press, 20.<br />
<br />
Hermans,Theo. (1985). The Manipulation of Literature: Studies in Literary Translation. Beckenham: Croom Helm.<br />
<br />
Hermans,Theo. (1999) . Translation in Systems . Manchester: St Jerome Publishing.<br />
<br />
Holmes,J.S. (1988). Translated Papers on Literary Translation and Translation Studies. Amsterdam: Rodopi.<br />
<br />
Meria Tymoczko. (1999). Translation in a Postcolonial Context - Early Irish Literature in English Translation. St.Jerome Publishing.<br />
<br />
Snell-Hornby. (1988). Translation Studies: An Integrated Approach. Amsterdam/Philadelphia: John Benjamins.<br />
<br />
Han Ziman 韩子满, Liu Fang 刘芳. (2005). 描述翻译研究的成就与不足[Achievements and Shortcomings of Descriptive Translation Studies]. 外语学刊[Foreign Language Research](03).<br />
<br />
Liao Qiyi 廖七一. (2002). 当代西方翻译理论探索[Exploration of contemporary Western translation theories]<br />
<br />
Lin Kenan 林克难. (2001). 翻译研究：从规范走向描写[Translation Studies: From the Prescriptive to the Descriptive Approach]. 中国翻译[Chinese Translation Journal](06).<br />
<br />
Liu Zongya 刘宗衍. (2008). 浅谈翻译理论的“规范”性[On the "Normative" Nature of Translation Theory]. 科技资讯[Science & Technology Information]<br />
<br />
Wang Peng 王鹏. (2008). 描写翻译研究及其方法[Descriptive Translation Studies and its methodology]. 四川外语学院学报[Journal of Sichuan International Studies University](04).<br />
<br />
Zhang Nanfeng 张南峰. (2002). 多元体系理论[Polysystem Theory]. 中国翻译[Chinese Translation Journal](02).<br />
<br />
==Translation Strategies Sagara Seydou, Student No :201911080004, Major:Translation Studies== <br />
<br />
Translation Strategies <br />
<br />
===Abstract === <br />
<br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies.<br />
<br />
Key words: translation strategies and translational problems.<br />
<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
<br />
===Introduction===<br />
<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
<br />
===Content===<br />
<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. Chesterman’s (1997)<br />
<br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.(Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280) ==<br />
<br />
Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70<br />
<br />
<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.(Lörscher, 1991, p. 70).<br />
<br />
===Conclusion===<br />
<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
<br />
===References===<br />
<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.<br />
<br />
== The Comparison of Machine Translation and Human Translation from the Perspective of Skopos Theory---A Case Study of E-C Translation of ''A Tale of Two Cities'' as an example - 欧阳静兰 OuYang Jinglan 202020080630==<br />
<br />
<center>欧阳静兰 OuYang Jinglan </center><br />
===Abstract===<br />
With the rapid development of globalization and the Internet, international communication is expanding, and a lot of information needs to be translated. Due to the low efficiency of human translation, machine translation is indispensable today. However, due to the limitations of machine translation, the quality of machine translation is still worrying. Therefore, from the perspective of Skopos theory, this paper takes the E-C translation of ''A Tale of Two Cities'' as an example to analyze the machine translation of Google translation and Baidu translation, and compare it with the translation of Song Zhaolin, so as to explore the characteristics of machine translation and human translation, try to discuss the irreplaceable nature of human translation, and discuss how to combine machine translation with human translation to improve the quality and efficiency of translation. This paper is divided into five parts: the first part introduces the background of the current translation environment; the second part introduces Skopos Theory and discusses the feasibility of Skopos Theory in analyzing machine translation and human translation; the third part introduces the advantages and disadvantages of machine translation and human translation, and discusses the relationship between them; the fourth part is a case study to see machine translation from the perspective of Skopos theory Compared with manual translation, it is concluded that machine translation and manual translation must be combined to improve the efficiency and quality of translation. The fifth part is a summary of this paper.<br />
<br />
===Key words===<br />
Skopos Theory, machine translation, human translation<br />
<br />
===题目===<br />
目的论视角下机器翻译和人工翻译的对比---以《双城记》的英汉翻译为例<br />
<br />
===摘要===<br />
随着全球化和互联网的迅速发展，国际的交流日益扩大，大量信息需要翻译。由于人工翻译效率低下，在越来越强调效率和质量的今天，机器翻译必不可少。然而，由于机器翻译的局限性，机器翻译的质量仍然堪忧。因此,本文以目的论视角, 以《双城记》的英汉翻译为例，分析谷歌翻译和百度翻译的机器译文, 与宋兆霖版本的中文译本对比，由此探析机器翻译与人工翻译的特点,尝试论述人工翻译的不可替代性, 并讨论如何将机器翻译与人工翻译结合提高翻译的质量和效率。本文分为五个部分，第一部分对当前翻译环境背景的介绍；第二部分对目的论进行简介，并讨论目的论用于分析机器翻译和人工翻译的可行性；第三部分介绍机器翻译和人工翻译的优缺点，并讨论他们之间的关系；第四部分进行案例分析，从目的论视角下看机器翻译与人工翻译的对比，得出提高翻译效率与质量必须将机器翻译与人工翻译相结合。第五部分对全文进行总结。<br />
<br />
===关键词===<br />
目的论 机器翻译 人工翻译 <br />
<br />
===1. Introduction ===<br />
With the development of globalization, the growth of Internet and artificial intelligence, machine translation becomes an indispensable choice in today’s society. Compared with human translation, machine translation has the advantages of efficiency. As the traditional translation method, human translation can guarantee the accuracy of the text. In this information era, many people are thinking whether human translation will be replaced by machine translation. (Jin Wenlu 2019, 40)<br />
<br />
In September 2016, Google released the neural network translation system, which greatly improved the quality of machine translation. In November, Baidu CEO Robin Li stated at the Wuzhen Summit of the 3rd World Internet Conference that Baidu's artificial intelligence product "automatic translation" will enter a practical state. Therefore, this paper will put the original text of Tale of Two Cities in two representative public machine translation engines at home and abroad, "Google" and "Baidu", to obtain the machine translation. Selecting texts from the famous classical novel ''A Tale of Two Cities'', and comparing machine translations and human translations based on this novel from the perspective of Skopos theory, this paper aims to investigate the relationship between human translation and machine translation and their developments in the future. (Hu Kaibao 2016, 10)<br />
<br />
=== 2. Overview of Skopos Theory ===<br />
In the 1970s, some eminent German translation theory scholars first proposed functional translation theory. Translation theorist Katharina Reiss divides text into three types: informative, expressive and operational. She suggested that according to different text types, different translation methods should be used for analysis, and different translation criticism standards should be adopted, that is, text types, language functions and translation strategies should be combined. In the translation process, it’s essential to focus on the functional characteristics of the target text. Her text type theory and translation criticism mode can be regarded as the beginning of functionalist Skopos theory. (Reiss, K, & Vermeer 1984)<br />
<br />
Hans Vermeer is Reiss's student. He further developed Reiss's theory and proposed Skopos theory. He believed that Skopos theory is based on the source text, and then may produce a series of purposeful and effective behaviors. The core of this theory is that "the purpose of translation determines translation strategies and method to achieve the expected purpose of translation" (Reiss & Vermeer 1984), and German scholars Justa Holz Manttari and Christian Nord further developed this theory which based on the theory of communication and behavior, and they proposed that translation theory is not a simple translation between words and sentences, but a kind of conscious behavior for the purpose of cultural communication. (Reiss, K, & Vermeer 1984)<br />
<br />
====2.1 Three Rules of Skopos Theory====<br />
The word “Skopos” is originated from the Greek language and means "purpose". Skopos theory refers to the process of translation is determined by the purpose of the translation, so the purpose rule is the highest one of translation. Generally speaking, skopos theory includes three principles: Skopos rule, coherence rule (intra-textual coherence) and fidelity rule (also known as "inter-textual coherence"). (Nord 2001, 20)<br />
<br />
Skopos theory believes that the important principle to be followed is the "purpose" rule, it is the core rule of Skopos Theory: the process of translation should be based on the realization of the communicative function in the target language culture, and the goal to be achieved determines the entire process of translation, that is, the method determines the result. Vermeer differentiated the purpose of translation. He believes that the purpose of translation should include three levels: the purpose of the translator; the purpose of communication; the purpose of specific translation strategies. In most cases, a translator has a certain purpose before translation, such as being entrusted by a translation company, market demand or the need to introduce a technology. In most cases, "purpose" refers to the communicative purpose of translation. Under the guidance of the purpose of communication, the translator can have more space to interpret and adjust the original text. (Nord 2001, 78)<br />
<br />
To achieve the communicative and interative function between the target text and the target receptor, the target text needs to conform to the linguistic coherence, and be understood and accepted by the readers in the context of the target language and culture. The principle of coherence means that the target text must conform to the intra-textual coherence, that is, the translation must be understood by the target reader and be meaningful in the culture of the target language and the communication environment in which the translation is used. “The principle of coherence requires that the information generated by the translator (target text) must be interpreted in a manner consistent with the context of the target reader.” (Shuttleworth 2004: 75) This means the translator should maximize the translation Semantic coherence and makes the translation understandable and acceptable to the target readers. The target text can help target readers understand and successfully exchange information.<br />
<br />
The fidelity rule refers to the inter-textual coherence between the original text and the target text, which requires "consistency between the target text and the original text" (Munday, 2010: 79). Therefore, in the translation process, the translator should not only be faithful to the original text, but also transfer the writing style and cultural factors existed in the source text. This principle requires translator to follow the purpose of translation.<br />
<br />
In the process of translation, translators should follow three principles according to Skopos Theory: the Skopos rule, the coherence rule and the fidelity rule. Among these three rules in Skopos Theory, the skopos rule is the primary principle translators should adopt in the process of translation, and the coherence rule and the fidelity rule must follow the skopos rule. So in the case of translation practice, fidelity rule is subordinate to coherence rule, and both are subordinate to the Skopos rule. In a word, Skopos rule plays a decisive role in translation process, and it should be considered first in translation. (Fang Mengzhi 2011, 20)<br />
<br />
====2.3 Application of Skopos Theory====<br />
Skopos Theory is different from traditional theories which overemphasize the features of language rules. With regard to Skopos Theory, it requires that translators should not only consider the language but also take account of factors beyond texts and language like the purpose of translation. As for ''A Tale of Two Cities'', the purpose is to make the target reader feel the same as the source target reader. Since this is a literary text, the cultural factors and rhetorical methods used in the source texts should be reflected in the target text. In addition, the feeling of the target text reader should be taken into consideration in the process of translation. Therefore, the translation should conform to habits of the target language. But guided by Skopos Theory, the advantages and disadvantages of machine translation can be easily analyzed, so that a better solution can be founded between human translation and machine translation.<br />
<br />
===3. Machine Translation and Human Translation===<br />
Translation activities have a long history. As far as China is concerned, translation has a history of more than two thousand years. However, the translation tools have rarely changed, and the translations are always been done by "translators". With the development of science and technology and the acceleration of globalization, there is an increasing need for translation. Therefore， "machine" translation has emerged. High efficiency and low cost of machine translation make people think about whether machine translation will replace human translation. (Jin Wenlu 2019, 40)<br />
<br />
====3.1 Advantages and disadvantages of human translation====<br />
Human translation has both advantages and disadvantages. For example, human translation has the characteristics of flexibility, accuracy, high readability and humanization of language. At the same time, however, compared with machine translation, human translation is less efficient and easy to be influenced by translator's own cultural background and translation capacity so it is difficult to achieve rapid development. Before the advent of machine translation, all translation activities were done by human. Compared with machine, translators, as a bridge of cross-cultural communication, are more flexible. Translation itself is a complex activity. (Jin Wenlu 2019, 40)<br />
<br />
Professional translators who have certain cultural background knowledge can choose different translation methods and strategies according to the similarities and differences between the two languages and cultures, so it is more flexible and accurate. The flexibility of human language enables the translator to express the meaning of the original text in a more abundant language, and accurately handle the rhetorical devices in the original text. Therefore, the target text of human translation must be more readable than that of machine translation. Human translation has a long history, and people's research on translation has never stopped. Many excellent translators have emerged in the world and put forward various translation ideas and strategies. Translation has established a relatively mature and complete theory. With the rapid development of China's economy and the increasing number of foreign exchanges, the demand for translation is on the rise. At the same time, the time spent on translation needs to be shortened. Therefore, manual translation alone cannot meet the needs of the translation market. (Jin Wenlu 2019, 40)<br />
<br />
====3.2 Advantages and disadvantages of machine translation====<br />
Machine translation refers to thefact that a language can be transferred into another language automatically with the help of machine. The idea of machine translation was firstly put forward by Weaver in his book Translation in 1949. Since the end of the 20th century, the development of the Internet and computer technology has provided more optional software and engines for machine translation. At the same time, the corpus has become richer and more complete, greatly improving the efficiency and quality of machine translation. (Jin Wenlu 2019, 40)<br />
<br />
The current machine translation is based on the "Neural Machine Translation" (NMT) model of artificial intelligence. Currently, the popular web page machine translations include Youdao Translation, Baidu Translation, Google Translation and so on. Google is currently in a leading position in both voice translation and text translation. Google Translation is a service provided by Google to translate texts and web pages, providing instant translation between more than 100 languages. It can provide translations of words, sentences and web pages between any two languages it supports. The more human translation documents that can be analyzed for a particular language are, the higher the quality of the translation is. In addition, Google's web page translation is fast, especially free to use, so it has a considerable number of users in translation activities, especially students. Therefore, this paper will take Google Translation and Baidu Translation as an example to analyze the translation quality, which is representative in the market. (Jin Wenlu 2019, 40)<br />
<br />
Generally speaking, machine translation has the characteristics of high efficiency, low cost, accuracy of terminology translation, and great development potential. Machine translation is fast and efficient, for which human translation cannot match. Secondly, the price of machine translation is low, even free, which greatly reduces the economic cost and time cost for those who do not require high translation quality. In addition, compared to human translation, the huge corpus established by machine translation makes the translation of some terms, especially the latest scientific and technological terms, faster and more accurate. The accurate translation of these terms requires continuous learning by the translator, and learning requires a process, which has a certain test of the translator's learning ability and learning speed. At this point, human translation has uncertainty and lag. Finally, although the history of machine translation is short, it has achieved rapid development. With the advancement of science and technology and the development of society, the functions of machine translation will be more perfect and the quality of translation will be better. (Jin Wenlu 2019, 40)<br />
<br />
First of all, from a microscopic point of view, machine translation often has problems in the choice of word meaning, especially when there is one word with different meanings. It needs the translator to select the meaning based on the context, while machine translation cannot accurately choose the meaning of a word in combination with the context. What’s more, the word order of the translated sentence often does not conform to the word order and expression habits of the target language. From the aspect of tense, it is more accurate when translating English into Chinese, because words in English can directly change tense. However, there are sometimes problems such as no corresponding tenses when translating Chinese into English. From a macro point of view, machine translation does not have cultural sensitivity and is not accurate enough for the translation of some idioms and proverbs with strong cultural color. (Jin Wenlu 2019, 40)<br />
<br />
====3.3 Relationship between machine translation and human translation====<br />
Machine translation is based on human translation, and the establishment of corpus that machine translation relies on needs human participation. When translating technical terms, machine translation corpus and parallel text can greatly reduce the time when find and determine proper equivalent terms. However, the establishment of these corpora needs well-translated materials. The accuracy and usability of corpus are also affected by the quality of human translation. Therefore, they restrict and influence each other. (Jin Wenlu 2019, 40)<br />
<br />
There are more or less defects in the micro and macro aspects of machine translation. At the micro level, it mainly includes vocabulary, syntax, tense, and so on. However, at the macro level, it mainly includes text cohesion and cultural background. Therefore, human translation is essential. In addition, all machine translation inspection, modification, sorting and other work must also be carried out manually, so as to make the translation quality better and meet the requirements of communication. It can be seen that machine translation alone cannot meet the requirements of high quality translation. Translation activities cannot be separated from human participation. Therefore, with the development of machine translation, translation should be completed by both machine and human. The two are related, influenced with each other. (Jin Wenlu 2019, 40)<br />
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===4. Case Study from the Perspective of Skopos Theory===<br />
A Tale of Two Cities is a long historical novel by British writer Charles Dickens, first published in 1859. The story is set in the French Revolution and has a touching plot. It is one of the world's literary classics. The twin cities refer to Paris and London. The story connects these two cities and tells the story of the Parisian doctor Manette. He was persecuted by the brothers of the Marquis St. Evremonde due to injustice and was detained in the Bastille prison for 18 years. After being released from prison, Mannette's daughter Lucie fell in love with the enemy's son Darney. Thus, in the whirlpool of the French Revolution, scenes of family grievances and hatred were staged grandly. Life and death, good and evil were blended in conflict and changed in an instant. On the guillotine, Carton calmly sacrificed his life for love. （Dickens 2016）<br />
<br />
A Tale of Two Cities has a rigorous structure and condensed language. Dickens's profound thinking on revolution and humanity and his breathtaking writing talent are fully demonstrated. This paper selects the most representative classic sentences in the text for comparative analysis of translation, studies whether neural network machine translation software can accurately translate classic literary works, and explores whether neural network machine translation will replace manual translation in the context of artificial intelligence. The human translation was by Zhaolin Song. Among the many translation versions in China, Song’s translation was regarded as the version which closes to the source text most. (Feng Baoyin 2018, 232)<br />
<br />
====4.1 Case Study from the perspective of Skopos Rule====<br />
In Vermeer’ opinion, the dominant rule for any translation should be the skopos rule, which means that a translation action is determined by its purposes. That is to say, the translation action should be in accordance with the target context and culture. The purposes of target text determine the translation strategies and methods used in translation process. A good translation should conform to the target culture and meet target audiences’ expectations. According to Nord, “Skopos of a particular translation task may require a ‘free’ or a ‘faithful’ translation, or anything between these two extremes, depending on the purpose for which the translation is needed”. Once the intended purposes are achieved, the translation will be considered as reasonable and proper. It is unnecessary for the translation to be equivalent to the source text. (Nord 1997, 102)<br />
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Example 1: We were all going direct to heaven, we were all going direct the other way--in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only. （Dickens 2016, 15）<br />
<br />
Google translation: 我们都直接去天堂，我们都直接去天堂- -简而言之，这一时期与目前的时期如此遥远，以至于它的一些最吵闹的当局坚持以最高的比较程度来接受它是好是坏。<br />
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Baidu translation: 我们是所有的人都直接去天堂，我们都朝着另一个方向去——简而言之，这个时期和现在的时代非常相似，以至于一些最吵闹的权威坚持要接受它，不管是好是坏，只是在最高级的比较中。<br />
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Human translation（Zhaolin Song）: 我们大家都在直升天堂，我们大家都在直下地狱——简而言之，那个时代和当今这个时代是如此相似，因而一些吵嚷不休的权威们也坚持认为，不管它是好是坏，都只能用“ 最……”来评价它。(Song Zhaolin 2005, 20)<br />
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Analysis: <br />
Since this is selected from a novel, the purpose of translation should be express the meaning and beauty of the source text. As for the Google translation, there was a mistake in translating "We were all going directly the other way". The translated meaning is totally different from the original. As to Baidu translation, it expressed the meaning of the original text, but the way it expressed the original meaning may confuse the target text reader. In regards to human translation, the translator of this edition adopts the combination of literal translation and free translation. In this way, the translation not only clearly expresses the original meaning, but also takes into account the literariness of the work, so that readers can feel the characteristics of the times more vividly<br />
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====4.2 Case study from the perspective of coherence rule====<br />
Coherence rule is also called “intra-textual coherence”, which means that the translation should be acceptable and understandable for the target audiences and be meaningful in the communicative situation and culture in which it is received. In other words, the target text should conform to the target receivers’ situation, including their given knowledge, background culture and specific circumstances. (Nord 1997, 120)<br />
<br />
<br />
Example 2: Questions, questions, questions! (Charles Dickens 2016, 56)<br />
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Google Translation: 问题，问题，问题！<br />
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Baidu Translation: 问题，问题，问题！<br />
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Human translation（Zhaolin Song）: 问题一个接一个地提出来！(Song Zhaolin 2005, 68)<br />
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Analysis: In this sentence, the original text uses three "questions" in a row to enhance the tone. However, Google and Baidu Translation directly translated it into "问题，问题，问题！", which sounds too blunt to read. The target text translated by Google and Baidu cannot reflect the meaning of the original text. What's more, it makes it hard for target readers to get the meaning of the text. While the translator chose the free translation method to make the translation more natural and smooth. The translated text followed the coherence rule in the process of translation.<br />
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Example 3: But just because he had a powerful enemy---an enemy with the power to send him to prison and to keep him there, hidden and forgotten, for eighteen years. (Charles Dickens 2016, 102)<br />
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Google translation: 但是仅仅因为他有一个强大的敌人-一个有能力将他送进监狱并将其隐藏和遗忘在监狱里长达十八年的敌人。<br />
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Baidu translation:只是因为他有一个强大的敌人，一个有能力把他送进监狱，把他关在那里，隐藏起来，被遗忘18年。<br />
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Human translation(Song Zhaolin): 而只是因为他有一个强大的敌人-这个敌人拥有权势将他投进监狱，而且把他在那里与世隔绝、被人遗忘地关了18年。(Song Zhaolin 2005, 130)<br />
<br />
<br />
Analysis: In terms of grammar, English uses long sentences, which are connected by functional words, such as conjunctions, prepositions and relative words. Its syntactic structure is relatively complex and it is a hypotactic language. Chinese is a paratactic language. In the process of E-C translation, we often use disassembly syntax to translate a long and complex English sentence into several short and simple Chinese short sentences. From Google Translation, it directly translated the structure of the original text. The target text created by Google translation doesn't conform to target language structure. While the translation of Baidu almost in accordance with the target language structure. As to the human translation, not only was the structure, but also the meaning was perfectly expressed.<br />
<br />
====4.3 Case study from the perspective of fidelity rule====<br />
Fidelity rule is also named by Vermeer as “intertextual coherence”, which puts emphasis on the relationship between the source text and target text. Based on Skopos theory, fidelity rule requires that the target text should be in accordance with the source text, which means the information contained in the source text should be exactly conveyed by the target text under the translators’ efforts. (Nord 1997, 140)<br />
<br />
<br />
Example 1: It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us. （Dickens 2016, 15）<br />
<br />
Google Translation: 那是最美好的时光，那是最糟糕的时光，那是智慧的时代，那是愚昧的时代，那是信仰的时代，那是轻信的时代，那是光明的季节， 是黑暗的季节，是希望的春天，是绝望的冬天，我们眼前的一切，眼前的一切。<br />
<br />
Baidu Translation: 那是最好的时代，最坏的时代，智慧的时代，愚昧的时代，信仰的时代，不信的时代，光明的季节，黑暗的季节，希望的春天，绝望的冬天，我们面前什么都有，面前什么都没有。 <br />
<br />
Human Translation (Zhaolin Song): : 那是最美好的时代，那是最糟糕的时代；那是个睿智的年月，那是个蒙昧的年月；那是信心百倍的时期，那是疑虑重重的时期；那是阳光普照的季节，那是黑暗笼罩的季节；那是充满希望的春天，那是让人绝望的冬天；我们面前无所不有，我们面前一无所有。（Song Zhaolin 2005, 20）<br />
<br />
Analysis: This is the classic opening paragraph in "A Tale of Two Cities", and it can be said to be very popular. On the whole, because of the simple structure of this paragraph, the two machine-translated translations all accurately express the content of the original text, but one shortcoming is that it is difficult for machine translation to express the unique beauty of rhythm of the original text.<br />
<br />
Through the analysis of the translation of commonly used machine translation software and human translation from the perspective of Skopos Theory, we can conclude that for the translation of literary works, machine translation can accurately express the meaning of the original text, even equal to manual translation if there are only some simple expressions in the source texts. However, the quality of machine translation needs to be improved some sentences with complex sentence patterns and difficult grammatical structures. Therefore, the translation of literary works by machines still have a long way to go.<br />
<br />
===5. Conclusion===<br />
The main purpose of this paper is to find a better solution between machine translation and human translation under the guidance of the Skopos Theory for optimizing weaknesses of machine translation platforms, which not only generates solutions to errors, but also improves the quality of machine translation. <br />
<br />
Theoretically, this paper applies Skopos Theory to guide human translation and machine translation of literary texts. Machine translation can be regarded as a basis of human translation, while those errors caused by machine translation can be improved manually after the completion of machine translation. Meanwhile, by employing appropriate translation methods and techniques, such as semantic conversion, amplification, omission and so on, human translation based on machine translation enormously solves errors in machine translation which further optimizes weaknesses of machine translation. Human translation process also becomes more efficient with the help of machine<br />
<br />
As for machine translation, firstly, machine translation platforms can’t replace translators on account of its incomplete corpus and limitations in transferring the cultural meaning. Secondly, errors at lexical level caused by defects of machine translation are much more than that at syntactical level. Lastly, machine translation platforms are restricted by contexts of language, situation and culture which lead to incorrect target text.<br />
<br />
In regard with human translation, from the perspective of Skopos theory, human translation is more understandable and readable to target readers than that of machine translation. It’s essential for the translator to know typical errors in machine translation, features of machine translation platforms and characteristics of the source text, which could fascinate the efficiency of translation. All in all, machine translation platforms enhance the efficiency of translating large amount of material and human translation provides a solution for machine translation of poor quality. Machine translation and human translation are complement to each other.<br />
<br />
===References===<br />
* Charles Dickens. (2016). A Tale of Two Cities. Macmillian.<br />
<br />
* Fang Mengzhi 方梦之. (2011). 中国译学大辞典 [A Dictionary of Translation Studies in China] 上海外语教育出版社(leave a blank space)Shanghai Foreign Language Education Press.<br />
<br />
* Feng Baoyin(leave a blank space)冯宝茵 (2018). 从读者反应论对比两个《双城记》译本 [A comparative study of two versions of a tale of two cities from the perspective of reader response theory]. 北方文学, Northern Literature (36):232.<br />
<br />
* Hu Kaibao & Li Yi胡开宝 & 李翼. (2016). 机器翻译特征及其与人工翻译关系的研究. [Research on the characteristics of machine translation and its relationship with human translation] 中国翻译 Chinese Translation (05),10-14. <br />
<br />
* Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. 智库时代 Think Tank Times (40) 282-284.<br />
<br />
* Mark Shuttleworth (2004). Dictionary of Translation Studies. Foreign Language Teaching and Research Press. 75.<br />
<br />
* Munday, J. (2001). Introducing Translation Studies: Theories and Application. London: Routeledge. 78.<br />
<br />
* Reiss, K & Vermeer, H. J. (1984). Groundwork for a General Theory of Translation. Tubingen: Niemeyer.<br />
<br />
* Song Zhaolin(leave a blank space)宋兆霖 (2005). 双城记 A Tale of Two Cities 中国戏剧出版社, China Drama Press.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=116874History of Translation Studies 102020-12-20T15:27:18Z<p>Han Wanzhen: /* Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen 202020080603 */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
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学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing 英语笔译 202070080581==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of original language and target language, but this does not mean that translation is limited to a certain language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, have not been covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. <br />
<br />
During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also made a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, one needs to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. <br />
<br />
The basic point of “functional equivalence” is to compare the way of readers' understanding and appreciating the original text with those of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text is called the minimum functional equivalence.The readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text,which is called the maximum functional equivalence. <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures.Similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language.<br />
<br />
In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
<br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focuses mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English.<br />
<br />
From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis.That is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, in which verbs are more active. English has a systematic grammar but Chinese seems freely arranged. <br />
<br />
Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator is not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which is direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, translators are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word, which makes it even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence in form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with are going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, translators have to choose words or phrases to express it in a different way based on the context. For example,“Take care. Hope to see you soon.” is polite and emotional way to express our feelin .<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , translators have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, translators have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to translator's mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, translators can find that “club” here may refers a sort of hitting. Consequently, translators have to consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore,proper translation skills are needed to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes translators can translate the sentence from word by word or phrase by phrase but in most cases they will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
It is obvious that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, translators can choose literal translation so as to achieve the formal equivalence or free translation based on functional equivalence. In daily life, Chinese people often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus the sentence will be translated into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, it can be seen that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, translators need to pay more heed to textual equivalence. A sentence can be translated in different ways but trasnslators have to choose one based on the context. <br />
<br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, translators need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, translators can figure out exactly his characteristics and reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. Translators will find different types of texts in the process of translation and must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation.<br />
<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. <br />
<br />
According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, can the translation be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654 法语语言文学</center><br />
===Abstract===<br />
<br />
The success of Hao Jingfang's science fiction novel "Folding Beijing", which won the Hugo Award for Best Novelette in 2016, could not have been achieved without the rigorous translation work of Ken Liu. The translation of this novel takes the response of the readers of the translated text as the starting point, preserving the meaning and style of the novel while effectively conveying Chinese culture, which is in line with the requirement of functional equivalence theory that "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". Nida's functional equivalence theory, one of the earliest translation theories introduced into China, has had a profound influence on the translation studies of various literary genres in China. This paper examines the English translation of "Folding Beijing", analyzes Ken Liu's use of Eugene Nida's functional equivalence theory in his translation, and shows the value of functional equivalence theory for the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
<br />
In the science fiction novel "Folding Beijing", the future Beijing is overpopulated. To solve this crisis, it is transformed into a hierarchical Folding City. The Folding City is divided into three spaces. They share 48 hours. The first space is occupied by the upper class of society, who have a 24-hour time cycle at their disposal; the second space is occupied by the middle class, who can spend 16 hours; and the third space is occupied by the lower class, who have only eight hours of night. Lao Dao belongs to the third space. He wants to send his daughter to a good school, and in order to earn money, he ventures into the first, second and third spaces to deliver letters to others. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and many Chinese native words. The cultural differences between China and the West due to regional factors and customs are a major challenge for translation. The translator must not only consider the reader's understanding and feelings, but also ensure that the local color in the work is not removed. The theory of functional equivalence suggests that translation should not be confined to form, and the translator can make necessary adjustments to the form and structure of the original text in order to achieve equivalence of content and information.<br />
<br />
Nida's functional equivalence theory has had a profound impact on China and has brought translators new and effective methods of translation guidance. We can see that Ken Liu is also trying to achieve balance and harmony between the translation and the original text when he translates science fiction novels. This paper analyzes the English translation of "Folding Beijing" from the perspective of functional equivalence theory and explores how translators achieve the closest equivalence to the original text and whether the ideal equivalence is achieved from the perspectives of meaning, style and culture.（Zhou Xingyang,2018:11）<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, explained dynamic equivalence translation in his influential book,''Toward a Science of Translating''. The aim of dynamic equivalence is the closest and most natural equivalence between the target text and the source text, focusing on the equivalence of the reader's response, not just the equivalence of content and form.（Zhao Dandan,2011:1）<br />
<br />
In "The Theory and Practice of Translation", Nida defines dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language. Nida's dynamic equivalence theory requires that the translated reader's reaction to the translation should be the same as the original reader's reaction.（Nida,2004:24）<br />
<br />
Because dynamic equivalence was controversial in some respects, Nida replaced it with a more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment required to produce a satisfactory equivalent translation. Since a functionally equivalent translation is defined as the closest and most natural equivalent translation of the source language message, the translator's achievement of functional equivalence follows three principles.In his book ''Language, Culture and Translation'', Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did".(Nida 1993:118)<br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the response of the reader of the recipient language, and(3) the receptor language and culture as a whole. Nida defines the reader's response as the essence of his functional equivalence theory,namely from the form and content of the message to the reader's response. It differs from traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the readers of the original text, it can be regarded as functional equivalence of the target language. In other words, the functional equivalence of Nida emphasizes the reader’s reaction to the translation.（Zhao Dandan,2011:1）<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber point out that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning will be discussed in this chapter at three levels: words, sentences and passages, in other words, these are the three levels of detailed analysis of lexicon, syntax, and discourse. According to the theory of functional equivalence, translation is not only about word-for-word equivalence, but also about discovering the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in translation of ''Folding Beijing'' from lexical, syntactic and discourse perspectives.(Nida,2004:12)<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:（Din Juan,2011:22）<br />
<br />
In literary translation, it is always a challenge to correctly interpret the meaning of a word or phrase. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, and they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is the most appropriate. In the English translation of Beijing Folding, there are many examples of how the translation can achieve functional equivalence with the original at the lexical level, as follows: (Ding Juan, 2011:22)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", In this way, the translation better expresses the author's intention and conveys what appears to be a bad temper. --[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
The author did not literally translate “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is owing to the translator's own understanding of the text, he hopes readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to convey the original meaning.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. （Din Juan,2011:24）<br />
<br />
Syntax, as a rule, refers to the study of how to construct sentences correctly with the words in a language. In literary translation, the translator should make the syntax easy to be understood by the readers. Translators should take full account of the syntactic differences between English and Chinese.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.（Din Juan,2011:24）<br />
<br />
The differences between English and Chinese grammar are mainly reflected in three aspects. First, the use of conjunctions and relational words in English is very frequent. Secondly, English speakers focus on object consciousness and are accustomed to the order from small to large objects and from specific to general; in Chinese texts, there is usually a chronological order of time, space or cause and effect. Finally, English usually emphasizes important information at the beginning of a sentence, while Chinese tends to process information from the stale to the fresh in order to impress (Ding Juan, 2011: 24).--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: （Din Juan,2011:24）<br />
<br />
In order to achieve functional equivalence with the original, we must not only translate the meaning of the words, but also translate the syntactic structure into the appropriate form. The following are examples of how the English translation of Folding Beijing achieves functional equivalence with the original at the syntactic level:（Din Juan,2011:24）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 1:<br />
" 现在政府太混沌了，做事太慢，僵化，体系也改不动。'他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。'他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’" （Jingfang Hao 2016:15）<br />
<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
We can see that in the translation of this passage, the translator clearly adjusted the word order, pushing what the same person said before the pause to the next sentence to fit the logic of the English reader." Selection should also be liberalized" ,the literal translation of this sentence must be incomprehensible to the reader, so the reader adds to this sentence and translates it as "I'll also work to expand the pool of candidates for government service and promotion", the translator perfectly explains the meaning of "放开".--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
In this passage, the text emphasizes "the past" twice. To achieve the same emphasis in the English translation, the author chose to adjust the word order by placing "In the dim lamplight" between the two sentences instead of using subordinate clause like"... childhood that...".--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, such as "as if", "from where", "that", etc. This is because the syntax of the two languages is different.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.(Din Juan,2011:27）<br />
<br />
Nida argues that readers may have difficulty accepting an approximate formal translation due to the intricacies of the discourse structure and the preconceived knowledge of the original content. Therefore, it is necessary to choose a "rewriting" approach to make the translation acceptable to the reader. In literary translation, the translator must pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be comparable to the original text in terms of discourse level. A dialogue from Folding Beijing and its English translation is selected below as an example of literary translation achieving functional equivalence at the discourse level:(Ding Juan,2011:27)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:55, 19 December 2020 (UTC)<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
Conversational conventions in Chinese are different from those in English, so some adjustments are often made in translation. The form of the dialogue is not exactly translated from Chinese, but the understanding of the text is the same for the readers. For example, "夹了新上来的热菜" is translated as "spooned a serving of the new hot dish", and the translator changes the action to "spoon", which is more in line with Yi Yan's identity image, it is more suitable as the girl in the first space to spoon the dish to the old knife."推给老刀" is translated as "She pushed them across the table toward Lao Dao", which adds some actions to make it more vivid.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:55, 19 December 2020 (UTC)<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.（Din Juan,2011:30）<br />
<br />
Each writer has his or her own writing style, which no one can imitate perfectly. In other words, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows linguistic characteristics, and the English translation shows the translator's attempt to achieve functional equivalence at the stylistic level.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.（Din Juan,2011:30）<br />
<br />
Rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form, the counterpart of dialectic. The use of rhetoric can create vivid images, vibrant scenes, and enhance the effectiveness of literature.（Din Juan,2011:30）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
In this passage, the original text compares a hungry stomach to "深渊", and the English translation also uses this metaphor to form a rhetorical functional equivalent.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
It is a metaphorical sentence and words like "西山" and "孤" in the original text are not translated. They are translated into "an island in the sea", this description is enough to show the image of a folded city.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
This paragraph has a personification that "skyscrapers" have "heads, feet, necks, and arms" and are "like the humblest of servants," and the use of rhetoric allows people to imagine the folding diagram of the city through the image of a person. By comparing the buildings to a herd of beasts, it shows its scale and the sense of fear and oppression it brings.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
In this sentence, "怪胎" is translated as "monster" and "born" conveys the same meaning, so the translator did not have any trouble.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.（Din Juan,2011:33）<br />
<br />
The dialect reflects the local characteristics and is the author's own writing style. Sometimes this is a problem in translation. In the following example, we can see how the translator deals with this problem. (Dingjuan, 2011:33)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
In conclusion, the use of either rhetoric or dialect in literary works fully reflects the author's writing style. Therefore, in literary translation, translators should study the differences between the source language and the target language in the way of expressing stylistic differences and find out the best way to compensate for these differences. In this way, literary translation can achieve the maximum functional equivalence at the stylistic level.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.（Zhou Xingyang,2018:47）<br />
<br />
Cultural differences between two languages are also issues that translators should be aware of in the translation process. People who are exposed to different cultures have different ways of thinking, values, social customs, etc. Translators need to understand both cultures and fully express the cultural elements contained in the original text. At this point, translation plays a role in intercultural communication. The translator must present the cultural meaning shown or implied in the original text to the reader so that the translation achieves cultural equivalence with the original text. This chapter will analyze the English translation of Folding Beijing from the perspectives of food culture, folk culture, and idiom culture to show how it achieves functional equivalence with the original text. (Zhou Xingyang,2018:47)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.（Din Juan,2011:39）<br />
<br />
The city described in Folding Beijing is the political and cultural center of China, a city with deep cultural accumulation. In the novel, there are many elements belonging to traditional Chinese food culture. This part will analyze how the translator managed to translate these cuisines into a successful counterpart.（Din Juan,2011:39）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
"炒面" is a famous traditional Chinese snack. Translators translate it as "chow mein" instead of "Chinese chow mein". In the dictionary, "chow mein" means Chinese-style fried noodles with small pieces of meat and vegetables. This translation also gives the reader a more intuitive idea of what the dish is.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Here, foreignization method is used, and "白酒" is translated as "baijiu". The translator does not use words like "spirits", which retains Chinese cultural characteristics and achieves a communicative effect at the same time.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
Example 3:<br />
<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.（Zhou Xingyang,2018:53）<br />
<br />
The characteristic of this dish is that it is first boiled in water and then stir-fried. The translator has captured this feature in his translation, trying to make people understand the meaning of "回锅", which is made with pork, and he hopes that readers of the English translation will see the image of this dish in their minds, just like the Chinese do.（Zhou Xingyang,2018:53）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.（Zhou Xingyang,2018:52）<br />
<br />
Chinese people also have their own unique lifestyles, customs, behavior patterns, etc. in terms of vocabulary. The following will analyze the functional equivalence of translation in folk culture. (Zhou Xingyang,2018:52).--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he uses the word "shared" and he adds the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where friends and relatives share several dishes among themselves. The purpose of the passage is to show the boy's poverty. The translator takes into account the differences between Chinese and Western cultures, where Westerners behave differently, so he uses the word "sharing" and adds the word "family style" to make it easier for the reader to understand this behavior.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
The culture of hometown is one of the major characteristics of Chinese culture. People from the same hometown share similar living habits, upbringing and cultural background, so even strangers can get acquainted quickly and even help each other. Since Lao Ge and Lao Dao are from the third dimension, the translator explains the term "老乡" from a geographical perspective." 管事儿" means to have some authority. The translator also explains this word to make it easy for readers to understand.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is an euphemism used in China when it is inconvenient to offer money directly. In translation, the translator also considered an euphemistic way of expression, so he used the word "appreciation".<br />
<br />
In this passage, Yi Yan says that she hopes Lao Dao will help her keep her secret, so she wants to use money to give Lao Dao." 心意" means money, which is a Chinese euphemism when it is not convenient to give money directly. In the translation, the translator also considered it a euphemism, so the word "appreciation" was used.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.（Zhou Xingyang,2018:51）<br />
<br />
Idioms are an important part of the vast and profound Chinese culture. Chinese people use these idioms in their daily life and writing, but some idioms sometimes have different meanings in different contexts. However, some idioms sometimes have different meanings in different contexts, and it is important to pay attention to the differences between the two cultures when translating them.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers.<br />
<br />
The author uses many idioms in the article, such as "饿虎扑食", which the translator translates as "to eat in a heartbeat". Although the translation is easy to understand, without the image of a person eating very hungry, it seems that English readers cannot achieve the same understanding and reaction as Chinese readers from the perspective of functional equivalence.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
And "(盘子)一片狼藉" is translated as "the plate is a mess", which is a description of a messy situation on the plate. And "the beauty of adulthood" is translated as "in that case, I am doing a good deed by keeping quiet", the idiom in the original text was originally used to describe how Lao Dao felt that he kept the secret that Yi Yan and Qin Tian might be together in the future. The translator translated the phrase abstractly into the English translation.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.（Zhou Xingyang,2018:56）<br />
<br />
The English translation of Folding Beijing is analyzed from three aspects of meaning, style, and culture using this paper's functional equivalence theory, and it is concluded that the English translation meets the English readers' understanding of the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and reciprocal Chinese translation of Folding Beijing for English readers. (Zhou Xingyang,2018:56)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:25, 19 December 2020 (UTC)<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyze from three aspects: meaning, style and culture "Folding Beijing" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western cultures, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is basically the same as that of the source language readers, so the target language can be regarded as a functionally equivalent translation. Analyzing the English version of Folding Beijing from three aspects: meaning, style and culture, we can see that linguistically, although Chinese and English are very different in logic and grammar, and there are many differences between Chinese and Western cultures, the translator still tries to keep the original content and find more suitable words in the translation.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:25, 19 December 2020 (UTC)<br />
<br />
In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.（Tan Zaixi,1999）<br />
<br />
In some specific contents, the translators do not translate into exactly the same form, which is also in line with Nida's theory of functional equivalence, because Nida also suggests that translation should not be limited to form, and the translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original, which may be an area for improvement. Nida's functional equivalence theory does provide a good theoretical model for the translation of science fiction novels, which is of great value.（Tan Zaixi,1999）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:25, 19 December 2020 (UTC)<br />
<br />
===References===<br />
<br />
Hao Jingfang.(2015).Folding Beijing[J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy<br />
<br />
Hao Jingfang郝景芳.(2016).孤独深处[The Depth of Loneliness].南京：江苏凤凰文艺出版社[Nanjing:Jiangsu phoenix literature and art publishing,LTD]：1-40<br />
<br />
Nida,Eugene A.(1993)Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press：118<br />
<br />
Nida,Eugene A.(2001)Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press<br />
<br />
Nida,Eugene A. & Taber.(2004) Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press：12-24<br />
<br />
Tan Zaixi谭载喜.(1999).新编奈达论翻译[A new version of Nida's theory on translation].北京:中国对外翻译出版公司[Beijing:China Translation and Publishing Corporation]<br />
<br />
Xu Jun,Mu Lei许钧,穆雷.(2009).翻译学概论[Introduction to translatology].南京：译林出版社[Nanjing: Yilin Press]<br />
<br />
Zhao Dandan赵丹丹.(2011).浅论奈达的功能对等理论[Nida's theory of functional equivalence].湖北：文学教育[Hubei:Literature Education]<br />
<br />
Zhou Xingyang周兴阳.(2018).从功能对等理论视角看《北京折叠》英译本研究[Chinese Science Fiction Translation in the Perspective of Functional Equivalence-A case Study of Beijing Zhe Die and its English Version-Folding Beijing].新疆大学[Xinjiang University]<br />
<br />
Wang Guiyuan王桂圆.(2018)系统功能语言学视角下《北京折叠》英译研究[A Study on The Translation of Folding Beijing from the Perspective of Systemic Functional Linguistics].安徽：海外英语[Anhui：Overseas English]<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
<center>余妮 Yu Ni No.202070080620</center><br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. Besides, there are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s version has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. --[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 10:05, 17 December 2020 (UTC)Yang Chenting<br />
<br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
“The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy”(Shi Qiulei,2012). In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. <br />
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“The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy”(Shi Qiulei,2012). In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. --[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 10:05, 17 December 2020 (UTC)Yang Chenting<br />
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Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
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Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:05, 17 December 2020 (UTC)Yang Chenting<br />
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The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921” (Wu Shanshan, 2012). In the 1980s, Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
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The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) which was co-translated by Kong Xiangwo and Wang Jing in 1921” (Wu Shanshan, 2012). In 1980s, Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable, for it has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:05, 17 December 2020 (UTC)Yang Chenting<br />
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American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. With the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:05, 17 December 2020 (UTC)Yang Chenting<br />
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The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
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The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The following chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author makes a conclusion.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:05, 17 December 2020 (UTC)Yang Chenting<br />
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===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence.<br />
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In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, according to the nature of translation. He pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language(Guo Jianzhong, 2000).<br />
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The equivalence in “dynamic equivalence” includes four aspects—lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, we should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural reaction of the source language in the target language(Guo Jianzhong, 2000).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
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Firstly, we should create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully displays the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow?<br />
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Secondly, if meaning and culture concepts cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost not much snow in southern China all year round. Therefore, based on their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow?--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”. (Guo Jianzhong, 2000)<br />
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In the translation, translators can eliminate cultural differences by changing the form of vocabularies. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and the image of “雨后春笋”. (Guo Jianzhong, 2000)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
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Thirdly, if the change of form is not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Re-creation” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014).<br />
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Oscar Wilde, born in Dublin, Ireland, is a “born for art” writer. He was known for his plays, poetry, fairy tales and novels. As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:17, 17 December 2020 (UTC)Yang Chenting<br />
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The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes.<br />
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The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In this play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:17, 17 December 2020 (UTC)Yang Chenting<br />
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Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.(Wilde, 2009)<br />
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Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies, revealing the hypocritical ethical concepts in Victorian era.(Wilde, 2009)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:17, 17 December 2020 (UTC)Yang Chenting<br />
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As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.(Yu Guangzhong, 1986)<br />
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Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is frequently used in the play, including the drama title and characters’ names.(Yu Guangzhong, 1986)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:17, 17 December 2020 (UTC)Yang Chenting<br />
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====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010).<br />
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The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:21, 17 December 2020 (UTC)Yang Chenting<br />
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Qian Zhide translated it as “名叫埃纳斯特的重要性”. He just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006).<br />
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Qian Zhide translated it as “名叫埃纳斯特的重要性”. He just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared to previous versions, his version was more personal, as his own reminder of the original texts. In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:21, 17 December 2020 (UTC)Yang Chenting<br />
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Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. “Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into ‘认真为上’”(Tong Fangli,2006).<br />
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Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. “Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into ‘认真为上’”(Tong Fangli,2006).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:21, 17 December 2020 (UTC)Yang Chenting<br />
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From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time.In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》).” So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers”(TongFangli,2006).<br />
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From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time.In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》).” So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers”(TongFangli,2006).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:21, 17 December 2020 (UTC)Yang Chenting<br />
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=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). <br />
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Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections. Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:24, 17 December 2020 (UTC)Yang Chenting<br />
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He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
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He holds that translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:24, 17 December 2020 (UTC)Yang Chenting<br />
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Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004).<br />
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Yu Guangzhong’s version of The Importance of Being Earnest was first published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers but also for Chinese audiences and actors. Therefore, his translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:24, 17 December 2020 (UTC)Yang Chenting<br />
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===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
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So far, there are three famous versions of The Importance of Being Earnest—Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:26, 17 December 2020 (UTC)Yang Chenting<br />
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“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. <br />
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“Functional equivalence emphasizes translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:26, 17 December 2020 (UTC)Yang Chenting<br />
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Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. “In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference” (Wen Tong, 2012).<br />
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Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. “In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference” (Wen Tong, 2012).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:26, 17 December 2020 (UTC)Yang Chenting<br />
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=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration.<br />
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“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but in different meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. “In Chinese, “任真” and “认真” are homonyms，like the English homonyms” (Yin Lijing, 2012). Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English.<br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. “In Chinese, “任真” and “认真” are homonyms，like the English homonyms” (Yin Lijing, 2012). Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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<br />
It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. (Wang Chao, 2016)<br />
<br />
It not only facilitated the needs of the audience but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience would be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. (Wang Chao, 2016)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. <br />
<br />
Yu Guangzhong translated “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, “they expressed the same meaning that the person who named like that was double-faced” (Wang Chao, 2016), so the function of the original and the target language are the same. <br />
<br />
In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, “they expressed the same meaning that the person who named like that was double-faced” (Wang Chao, 2016), so the function of the original and the target language remain the same.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality.<br />
<br />
Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning.<br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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=====Translation of Characters’ Dialogues=====<br />
“There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
“There are many allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
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(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.<br />
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(1) ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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<br />
In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. “He employed rhetorical devices in Chinese to replace alliteration” (Yang Wenqian, 2014).. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”.<br />
<br />
In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. “He employed rhetorical devices in Chinese to replace alliteration” (Yang Wenqian, 2014).. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. (Wu Shanshan, 2012) Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. <br />
<br />
(2) CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. (Wu Shanshan, 2012) Therefore, from Chasuble’s point of view, his death may be a shake off for Jack. Here, “bitter” and “blessings” employed alliteration devices.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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<br />
Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. <br />
<br />
Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can still benefit from them. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The meaning the Chinese saying expressed in the Yu Guangzhong’ s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence” (Yang Wenqian, 2014).<br />
<br />
An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence” (Yang Wenqian, 2014).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting <br />
<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ thoughts and the bourgeois society of Victorian era. Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while she says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox (Wu Shanshan, 2012). <br />
<br />
Paradox is a device favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ thoughts and the bourgeois society of Victorian era. Lady Harbury lost her husband. As common sense, the readers would think she may become old, while she says “she looks quite twenty years younger”. In this sentence, paradox was employed. Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox (Wu Shanshan, 2012).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:44, 17 December 2020 (UTC)Yang Chenting<br />
<br />
After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
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(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication" (Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. <br />
<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication" (Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect. In example 4, what amused the audience was the conclusion contrary to the reasons.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:44, 17 December 2020 (UTC)Yang Chenting<br />
<br />
Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text. (Wu Shanshan, 2012)<br />
<br />
Yu Guangzhong added a Chinese conjunction “所以”. With it, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the readers will not be attracted by this line. This version remained the ironic effect of the source text. (Wu Shanshan, 2012)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:44, 17 December 2020 (UTC)Yang Chenting<br />
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======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. <br />
<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators. Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty. Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:46, 17 December 2020 (UTC)Yang Chenting<br />
<br />
As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul (Shen Zhengrong, 2007).<br />
<br />
As a matter of fact, the target language seemed to be better than the source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul (Shen Zhengrong, 2007).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:46, 17 December 2020 (UTC)Yang Chenting<br />
<br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married, and she compared the two reasons of not getting married. (Wen Tong, 2012). Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married, and she compared the two reasons of not getting married. (Wen Tong, 2012). Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in the target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:46, 17 December 2020 (UTC)Yang Chenting<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works.<br />
<br />
Through the analyses of Yu Guangzhong’s version, we may have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is the most popular one among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:50, 17 December 2020 (UTC)Yang Chenting<br />
<br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why it becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original (Wen Tong, 2012).<br />
<br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why it becomes the most successful play of Wilde is the variety of rhetorical devices. In the process of translation, Yu Guangzhong grasped this point. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original (Wen Tong, 2012).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:50, 17 December 2020 (UTC)Yang Chenting<br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs (Wang Chao, 2016). <br />
<br />
The second translation strategy is that the form can be changed properly but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning. The beauty of the original will be destroyed, too. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs (Wang Chao, 2016).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:50, 17 December 2020 (UTC)Yang Chenting<br />
<br />
For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers. In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice (Wang Chao, 2016).<br />
<br />
For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and added a sense of amiability to Chinese readers. In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice (Wang Chao, 2016).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:50, 17 December 2020 (UTC)Yang Chenting<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies (Chen Yaoyao, 2019). <br />
<br />
<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we can have a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”. In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies (Chen Yaoyao, 2019).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:53, 17 December 2020 (UTC)Yang Chenting<br />
<br />
One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed but the meaning and satirical effect cannot be reduced. With these strategies, we can produce better translation. Even though we can gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:53, 17 December 2020 (UTC)Yang Chenting<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
<br />
Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
<br />
Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
<br />
Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
<br />
Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
<br />
Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
<br />
Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
<br />
Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
<br />
Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
=Applicaton of Translation Theories=<br />
==Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen 202020080603== <br />
<br />
===Abstract===<br />
With the development of economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have been continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and also in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
===1.Introduction===<br />
In this part, it mainly talks about some information about the interpretive theory and knowledge about the Interpretation. Both of them are important for the development of translation.<br />
<br />
===1.1 Introduction of Interpretive Theory===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has an unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicit), which means that the speaker actually wants to express the meaning: the second is the explicit, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understanding:the first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
<br />
===1.2 Introduction of Interpretation===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
<br />
===2. Literary Review===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
<br />
===2.1 The Research on Interpretive Theory===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
<br />
At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
===2.2 The Research on Interpretation under the Guide of Interpretive Theory===<br />
<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
<br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
===3.Translation Strategies based on Interpretive Theory===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
<br />
===3.1 Free Translation===<br />
<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
<br />
===3.2 Addition of Message===<br />
<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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===3.3 Positive and Negative Translation===<br />
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As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie 2020, 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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===Conclusion===<br />
<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. <br />
<br />
Translators should use translation strategies flexibly.The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen 2014, 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer 2001, 45-50)<br />
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In this era of international interpreting research talents, the brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer 2001, 45-50)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 15:27, 20 December 2020 (UTC)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
<br />
* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin 202020080593==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
The “article” would better to be “paper” The “problem” would better to be “ disputation” or “controversy”--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 09:45, 19 December 2020 (UTC)<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being.<br />
Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time, until they entered China along trade routes from Central Asia in the first century AD.--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 16:04, 19 December 2020 (UTC)<br />
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Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
Chnese—Chinese please keep your tense consistency. There should be some conjunctions to make it more logical.--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 16:04, 19 December 2020 (UTC)<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
adhere strictly to — strictly adhere to; the form similarity— the similarity in form--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 16:04, 19 December 2020 (UTC)<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
three period —three periods. Please keep your tense consistency. --[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 16:04, 19 December 2020 (UTC)<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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it was not so widely accepted by Chinese society due to language barrier that it is of great …into Chinese, hence translators of Buddhist scriptures Constantly emerge. --[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 03:38, 20 December 2020 (UTC)<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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He translated 35 Buddhist Scriptures in total. --[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 03:38, 20 December 2020 (UTC)<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
“Transliteration” “ the same as”--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 03:38, 20 December 2020 (UTC)<br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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Please keep the tense consistency. “while ignoring”--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 03:38, 20 December 2020 (UTC)<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures.<br />
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“mainstream” —“dominant”--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 03:38, 20 December 2020 (UTC)<br />
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On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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“then can only…”—“they” --[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 03:38, 20 December 2020 (UTC)<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
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Buddhism believer is not “only”limited to--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 04:10, 20 December 2020 (UTC)<br />
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====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
Please keep your tense consistency--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 04:10, 20 December 2020 (UTC)<br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The principle of “Five Losses…” --[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 04:10, 20 December 2020 (UTC)<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
“by private”—“privately”--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 04:10, 20 December 2020 (UTC)<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. <br />
Please keep the tense consistency--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 04:10, 20 December 2020 (UTC)<br />
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“Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25).<br />
India— Indian--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 05:46, 20 December 2020 (UTC)<br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness.<br />
<br />
<br />
Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
“arrived”—“reached” “under his efforts”—“with his efforts” --[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 05:46, 20 December 2020 (UTC)<br />
<br />
==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
There is some overlaps “at the beginning” and “at the early days”--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 05:58, 20 December 2020 (UTC)<br />
(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
Please keep the tense consistency--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 05:58, 20 December 2020 (UTC)<br />
(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
<br />
(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
metaphysics— and metaphysics--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 05:58, 20 December 2020 (UTC)<br />
<br />
=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
Please keep the tense consistency--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 06:36, 20 December 2020 (UTC)<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
There are many commas without conjunctions.--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 06:36, 20 December 2020 (UTC)<br />
<br />
In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
The words with mystery? Can it be the words with the sense of mystery?--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 06:36, 20 December 2020 (UTC)<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
but also has — but also had --[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 06:36, 20 December 2020 (UTC)<br />
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<br />
(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
The —the translation workshop system please keep the tense consistency--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 06:36, 20 December 2020 (UTC)<br />
<br />
<br />
(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
Please keep the tense consistency --[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 06:36, 20 December 2020 (UTC)<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
Please keep the tense consistency --[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 06:41, 20 December 2020 (UTC)<br />
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<br />
“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
<br />
By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
<br />
Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
<br />
Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
<br />
Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
<br />
Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
<br />
Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
<br />
WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
<br />
Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
<br />
Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
<br />
He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
<br />
Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
<br />
Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
<br />
Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi ==<br />
<center>成于思 Cheng Yusi No.202020080598 比较文学与跨文化研究</center><br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
<br />
André Lefevere; ''Translation History and Culture: A Sourcebook''; Liu Miqing; ''A Comparative Study of Chinese and Western Translation Principles''; “cultural turn”; John Dryden; translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
<br />
安德烈·勒菲弗尔;《翻译，历史和文化论集》; 刘宓庆;《中西翻译思想对比研究》;文化转向;约翰·德莱登;翻译原则<br />
<br />
===1.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, paraphrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. Dryden's comparison of a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014) Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72) Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===2. Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. "Lefevere's later work on translation and culture in many ways represents a bridging point to the 'cultural turn'."(Munday 2016,199) As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the "cultural turn" of translation proposed by Translation Studies. <br />
<br />
In general editor's preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as "a rewriting of an original text". Here, they explained that "rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society." (Lefevre 2003, xi) According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
<br />
In the preface of the book, Lefevere looked back to the tradition of translation in western Europe and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs a deep exploration for cultural studies. (Lefevre 2003, xiii) <br />
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Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the "cultural turn". The "cultural turn" was officially termed by Mary Snell-Hornby, meaning the move from translation as text to translation as culture and politics in her paper collected in the book ''Translation, History and Culture'' in 1990, whose publication was valued as the declaration of "cultural turn" of translation studies. (Lefevere and Bassnett 1990, 1-13)<br />
<br />
If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett's thoughts of "cultural turn", ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts.<br />
<br />
The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, The Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements, which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the importance of translation thinking, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation plays in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. (Lefevre 2003, xiv)<br />
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I enjoy reading this book because it brings those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear fresh and narrate their feelings of being translators. Through reading the scholar's letters or their original statements, we can review their thoughts on the basis of our understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others. <br />
<br />
I read translators' inferiority in Dryden's words and admire Cicero's courage to assert free translation to defend the privilege of translators. He said that "I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek". (Lefevere 2003, 47) <br />
<br />
In this part, I will analyze John Dryden's three types of translation and his comparison of "an author and a translator" to "a master and a slave" through the excerpts collected in ''Translation, History and Culture: A Sourcebook''.(Lefevere 2003, 24;102-105)<br />
<br />
Translation deals with authority and power. A translator rewrites or manipulates the original text in service of power. (Lefevere 2003,2) The role a translator plays in translation depends on the power he is submissive to. In this part, the author analyzes Dryden’s comparison of "author and translator" to "master and slave" in hope for an exploration of the reasons of the translator’s inferiority in translation. It is believed that ''Translation, History and Culture: A Sourcebook'' is written to stress the function of translation as a shaping force.(Lefevere 2003, xii) Therefore, the discussion of Dryden's views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracts an excerpt from the preface to Dryden's translation of Ovid's Epistles published in 1680. (Lefevere 2003, 102)<br />
<br />
In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102) <br />
<br />
Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden's vivid simile, translating poems in such a way is like "dancing on ropes with fettered legs". The dancer needs to be cautious of falling, so it is hard to expect gracefulness of motion of him. (Lefevere 2003, 103)<br />
<br />
Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation "to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age and in our country".(Lefevere 2003, 103) <br />
<br />
As such, the translator needn't care about the author's elaborative use of words or subtle spirit, but to write a poem in the author's style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author's work, but a new produced one, which does express the translator's talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. (Lefevere 2003, 103)<br />
<br />
Dryden proposes a mean betwixt them --- to paraphrase, or to translate with latitude. "tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance".(Lefevere 2003, 104)<br />
<br />
It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that "he may stretch his chain to such a latitude".(Lefevere 2003, 105) In conclusion, a translator can be allowed liberty for the expression, but the sense of an author is to be respected against violation. <br />
<br />
Dryden's three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translation, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in Chapter Two, in "Dedication" to his translation of the Aeneid, Dryden argues that "We are bound to our author's sense, though with the latitudes already mentioned".(Lefevere 2003, 24). He compares a translator to a slave and drudged to express his views on the role of translators. "But slaves we are, and labor in another man's plantation; we dress the vineyard, but the wine is the owner's; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty." (Lefevere 2003, 24)<br />
<br />
Dryden's words reflect the translator's inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars, like Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies, were spontaneously back to regard translators as the slaves and the authors the masters.(Niu Yunping, 2014) <br />
<br />
A scholar concludes that under the influence of classicism the English cultural circle also showed their tribute to the "classical writers" of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works were with the highest form. Therefore, the translators found that the author's overriding authority was beyond questions. (Niu Yunping, 2014)<br />
<br />
Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73) <br />
<br />
About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, many texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003, xiii)<br />
<br />
===3. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005, 2) <br />
<br />
In the FAQ passage, the author explained why he wrote this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. <br />
<br />
Then, it follows the analysis of this book. This book might be divided into three parts: part one, consisting of chapter one to six, discusses the tradition of Chinese translation studies. Part two, consisting of chapter seven to nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. In part three, Liu illustrates the significance of Wittgenstein's philosophy to translation studies in chapter ten and eleven. And he respectively analyses Benjamin’s view on translation, the originality of translation, and translation is the transcendence of the original text in chapter twelve, thirteen, and fourteen. (Wang Jianguo, 2006)<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30) The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005, 33) <br />
<br />
He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. (Liu Miqing 2005, 43)<br />
<br />
The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. (Liu Miqing 2005, 38-39)<br />
<br />
Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. (Liu Miqing 2005, 150)<br />
<br />
Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005,179) <br />
<br />
The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005, 288)<br />
<br />
However, he also recognizes that the 1960s to 1970s has witnessed great progress in Western translation theory. Liu divides Western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School and New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the forms and the effects of communication, the functions of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work. (Liu Miqing 2005, 288)<br />
<br />
Finally, Liu points out that Western translation theory is "technology-oriented", and he gives his reasons: first, the lack of compass of theories which can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current superficial, assertive and rational views and remarks on theory; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. (Liu Miqing 2005, 292-293)<br />
<br />
The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game is the basic idea of the translation functionalism”. (Liu Miqing 2005, 402)<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i) This is the first and foremost characteristic of the tradition of Chinese translation. Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. (Liu Miqing 2005,44)<br />
<br />
Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflect the integration of religion and politics in foreign countries. (Liu Miqing 2005,44) For instance, during the period of Sectarian Buddhism, in ''Pinimujing'', the religious disciplines compiled by Theravada Sect stipulated that the Buddhist doctrines must be submissive to the law. (Fang Litian, 1987)<br />
<br />
Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987) <br />
<br />
In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still struck by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation principles that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the feature of the tradition of Chinese translation changes from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005, 46)<br />
<br />
As such, the flourishing of translation is bound to be our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the Western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but also cleared the way to economic growth as well. Meanwhile, integrated translation has paved the way for European integration. (Liu Miqing 2005, 101) <br />
<br />
The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51) <br />
<br />
The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101) Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104)<br />
<br />
The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52)<br />
<br />
Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem.(Wang Guowei 2017,15) Therefore, if one attempts to translate Chinese poems, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility, it expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104)<br />
<br />
Some scholars expressed their views on ''A Comparative Study of Chinese and Western Translation Principles''. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006)<br />
<br />
Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argues that Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'' provides a methodology to explore the source of driving force for the construction of Chinese translation study. (Lu Wei, 2010)<br />
<br />
===4. Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
===4.1 From the aspect of the content===<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. ''Translation History and Culture: A Sourcebook'' concentrates on Western translation principles before contemporary translation studies. While ''A Comparative study of Chinese and Western Translation Principles'' analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In ''Translation, History and Culture: A Sourcebook'', Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracts other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
===4.2 From the aspect of the arrangement===<br />
<br />
Both of these two books are arranged in theme rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters, which are concerned with the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. As to the longer essays, they are collected in the last chapter. <br />
<br />
Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', which includs the characteristics, origins, schools and limitations of Chinese and Western translation, Liu not only quotes other’s statement, he also applies many tables to demonstrate his thoughts, which helps readers understanding translation principles.<br />
<br />
===Conclusion===<br />
<br />
In conclusion, the paper intends to help readers to have better understanding of the two books. After a brief introduction of these two books, there follows the analysis of John Dryden’s three types of translation and his comparison of a translator to a slave. Then, it figures out the reasons of the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper makes a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learn translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.--[[User:Cheng Yusi|Cheng Yusi]] ([[User talk:Cheng Yusi|talk]]) 12:08, 20 December 2020 (UTC)<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook''. Taylor & Francis e-library.<br />
<br />
André Lefevere & Susan Bassnett. (1990). ''Translation, History and Culture''. London &New York: Pinter Publishers.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World]. Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies''. Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui 202070080622 英语笔译==<br />
<br />
===Abstract===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
===Key Words===<br />
Chinese and Western, translation theory, development, trend<br />
===摘要===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
===关键词===<br />
中西方，翻译理论，发展，趋势<br />
===Introuction===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period.<br />
<br />
Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.(Gentzler, Edwin.1993.)<br />
===The Four Periods of Development of Chinese Translation Theory===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation.（Chen Fukang.2015.）<br />
<br />
Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.（Chen Fukang.2015.）（quotation missing）--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 14:10, 16 December 2020 (UTC)<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history.（Chen Fukang.2015.）<br />
<br />
Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century.（Chen Fukang.2015.）<br />
<br />
Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today.（Chen Fukang.2015.）<br />
<br />
His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country.（Chen Fukang.2015.）（paragraph too long）--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 14:10, 16 December 2020 (UTC)<br />
<br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: <br />
<br />
(1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation.（Chen Fukang.2015.）<br />
<br />
Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.（Chen Fukang.2015.）<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics.（Chen Fukang.2015.）<br />
<br />
Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.（Chen Fukang.2015.）<br />
===Prospects for the Development of Contemporary Chinese Translation Theory===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
“Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). <br />
<br />
In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.(Lan Hongjun, 2018). <br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages.(Wang Dongfeng. 2014（4）:7-8. ) <br />
<br />
Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
===The Historical Development of Western Translation Theory and Its Classification===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. <br />
<br />
The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text.<br />
<br />
Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. <br />
<br />
The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. <br />
<br />
These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. <br />
<br />
Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. <br />
<br />
Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. <br />
<br />
The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.(Bassnett. 1980.)<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. <br />
<br />
Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.(Cao Ruiming. 2006（1）：45-47.)<br />
<br />
===Analysis of Theoretical Research Status===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.(Nida, E. A. 1964.)<br />
<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. <br />
<br />
The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.(Gentzler, Edwin.1993.)<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. <br />
<br />
Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. <br />
<br />
This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).<br />
<br />
The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. <br />
<br />
The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
===Trends in Translation Theory Research===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. <br />
<br />
In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.（Su Yue. 2009（6）:121-122.）<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.（Su Yue. 2009（6）:121-122.）<br />
<br />
===Conclusion===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
===References===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980.<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
<br />
[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia 202070080645 MTI 英语口译==<br />
<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.（Venuti，1995）<br />
<br />
<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words.（Zhang le 2017，37）<br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
<br />
So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
<br />
Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just in the south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
<br />
For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
<br />
<br />
If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
<br />
For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence on the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation was regarded as a linguistic phenomena before. But later, with the development of the translation theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science, especially linguistics, can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology at home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recording two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation. (Norman Jacobson, 1959)<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.(Eugene Nida, 1947)<br />
<br />
J.C. Catford in his book A Linguistic Theory of Translation (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and regarded seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure. (J.A Catford , 1965)<br />
<br />
Holmes published The Name and Nature of Translation Studies at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation, which directly promoted the construction of translation studies. ( James Holmes,1975)<br />
<br />
In 1982, Wolfram Wilss published the Science of Translation: Problems and Methods, clearly stating that translation is a science. Wilss studied translation from several aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing the translation practice. (Wolfram Wilss, 1982)<br />
<br />
Hatim & Mason, whose representative work is Discourse and the Translator (1990), which is the first book to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers. (Hatim & Mason,1990 )<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believed that the interdisciplinary study of translation is the inevitable trend of translation studies. (Christiane Nord, 1997)<br />
<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published Translation and Conflict: A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and interpret. She also emphasized the importance of corpus-based translation studies. (Mona Baker, 2006) <br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress. （Tan Zaixi，1989）<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article On the Construction of Translation Theory. He put forward three suggestions on the construction of translation theory that were using correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books would be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe. (Dong Qiusi, 1951)<br />
<br />
In 1987, Tan Zaixi clearly put forward the viewpoint that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. (Tan Zaixi, 1987)<br />
<br />
In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published On Approaches to Translation Studies. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' the awareness of the subject of translation studies. (Tan Zaixi, 1987)<br />
<br />
In the thesis An Overview of Western Translation Theory (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, translatology could be divided into two structural systems: internal system and external system. (Liu Miqing, 1989)<br />
<br />
In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.(Liu Miqing, 1989)<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.(Liu Zhongde, 1995)<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics. ( Zhang Meifang, 2005) (Huang Guowen, 2006)<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). （Lv Jun，2002）<br />
<br />
Subsequently, Lv published Constructing The Linguistic Basis of Translation Studies (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new perspective for the study of the construction of translation studies and promoted the transformation from structuralist linguistics to pragmatics. (Lv Jun, 2004)<br />
<br />
Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.(Li Zhenguo ,2017)<br />
<br />
Yi Jing published his doctoral thesis On The Construction of Translation Studies (2009), which systematically and objectively sorted out the development of translation studies. Kong Xiangli's thesis On The Construction of Translation Studies in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies. (Yi Jing, 2009)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. (Zhang Boran,2008) (Yi Jing,2012) <br />
<br />
Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. (Zhao Wenting,2016)<br />
<br />
Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple approaches of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation. (Zou Bing and Mu Lei, 2020)<br />
<br />
In recent years, translation studies have developed rapidly. With the rising of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in Translation View in Cognitive Linguistics proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precedes translation, and translation is also the result of experience and cognition. (Wang Yin,2017)<br />
<br />
Later, many scholars have studied the relationship between cognitive linguistics and translation. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western translation studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward west, and there is still a great space for future research on cognitive translation. (Fan Xiangtao and Lu Bixiao , 2019)<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the significance of the corpus related to translation teaching and translation theory. (Liao Qiyi, 2000)<br />
<br />
Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies of the researches. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics. (Li Yan ,2020)<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the awareness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies. <br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often be confused. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definitions of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
<br />
In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is also used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the rules of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995） <br />
<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic, literature, philosophy etc. ( Kong Xiangli,2009)<br />
<br />
'''3.2 Three Stages of Translatology'''<br />
<br />
Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline and to the rapid development of translation studies. (Liu Zhongde,1989)<br />
<br />
'''3.2.1 Early translation practice'''<br />
<br />
Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translator appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei etc. (Yi Jing,2009)<br />
<br />
The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated texts. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
<br />
'''3.2.2 The awareness of an independent discipline'''<br />
<br />
Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of an independent discipline and proposed a classification of the research field. Nida and Willss also argued that translation is a science, not a merely a technical activity. (Tan Zaixi, 1987 )<br />
<br />
Such a group of people also appeared the independence of translation in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, many famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
<br />
'''3.2.3 The rapid development stage of translation studies'''<br />
<br />
Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies have shown a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018) <br />
<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its research field, and this trend may be expected to continue.（Wikipedia）<br />
<br />
==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
<br />
For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation by early linguists; second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies. (Zou Bin, Mu Lei, 2020 )<br />
<br />
4.1 Contributions of early linguists to translation<br />
<br />
As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists began to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology were linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences. (Yi Jing, 2009 )<br />
<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. (Yi Jing, 2009 ) <br />
<br />
Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
<br />
These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their researches inspired later scholars to continue to explore the value of translation. However, their contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough. (Lv Jun, 2004 )<br />
<br />
4.2 Translation studies based on linguistic theory<br />
<br />
In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, systematic-functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies. (Zou Bin, Mu Lei,2020 )<br />
<br />
4.2.1 The influence of Structuralist linguistics<br />
<br />
Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists took Saussure's theory as the theoretical foundation and regarded linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States. With the promotion of structural linguistics, translators begin to conduct translation studies with the assistance of structural linguistics.(Lvjun，2004)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. ( Yi Jing, 2009)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts that are "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has exerted a great influence in the West and China. ( Yi Jing, 2009)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
<br />
Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural context of language.（Zou Bin,Mu Lei,2020)<br />
<br />
4.2.2 The influence of discourse linguistics<br />
<br />
For a long time, the theory of structural linguistics has been the focus of translation studies, but with the development of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002） --[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics theory. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics. (Yi Jing, 2009 <br />
<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
<br />
4.2.3 The influence of contemporary linguistics<br />
<br />
As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
<br />
Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and materials for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool and new research perspectives for translation studies and provides great convenience for translation studies. ( Liao Qiyi，2000)<br />
<br />
4.3 The experience of the construction of linguistics<br />
<br />
In the 19th century, linguistics began to acquire discipline autonomy. The publication of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value. (Kong Xiangli，2009 )<br />
<br />
4.4.1 Discipline development<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is quite similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories. (Zou Bin, Mu Lei,2020)<br />
<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, publishing cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge. (Kong Xiangli，2009 )<br />
<br />
4.4.2 Discipline structure<br />
<br />
Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good example. (Yang Zijian,1993)<br />
<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study. Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.（Yi Jing，2009）<br />
<br />
4.4.3 Development Trend of discipline<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be learned from other related disciplines. Translation studies and linguistics can also learn from each other and develop together. In the process of development, linguistics has absorbed the experience of many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., formed many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
<br />
==='''5.Conclusion'''===<br />
<br />
Linguistics has gone through several stages of development, and it has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics provided experience for the construction of translation studies. ( Zou Bin, Mu Lei,2020)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators should only take other disciplines for reference, not grafting." Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely. ( (Liu Miqing, 1989))<br />
<br />
==='''References'''===<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
<br />
Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
<br />
Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
<br />
Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析翻译学科学习目前存在的问题，并提出相应的建议。<br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "The Name and Nature of Translation Studies", is a basic statement of translation studies，which calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) <br />
<br />
Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, such as comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.(wikipedia)<br />
<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation studies can examine the practices and context of translating texts that are specialist (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these knowledge enables students to apply their understanding of theories to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually includes the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills that are necessary elements solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Studies<br />
<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. With the requirement of effective, efficient and understanding communication between languages and cultures in today's multicultural and multilingual society, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies always has its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. <br />
<br />
Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can have a good understanding about the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. It is necessary for translators to learn Translation Studies.(Chu Xizhi 2009)<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, and the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. <br />
<br />
The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared on the scene.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have been single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, as well as translation criticism, translation publishing, and translation management, etc.<br />
<br />
At that time, because a large number of people who master foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to improve foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under Foreign Language and Literature, but the distinction between translation teaching and language teaching has gradually become clear.(Xu Jun;Mu Lei 2009)<br />
<br />
2.2. The Development Period of Translation Studies <br />
<br />
At the beginning of this period, translation studies explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. <br />
<br />
At this stage, some masters and doctors in translation studies joined the team to construct translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation in succession. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of “China Translator" in 2004 come to congratulate.(Luo Feng 2011)<br />
<br />
Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge. Translation research ideas, methods, field and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.(Huang Zhongqian, Zhang Xiao 2020)<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction.(Huang Zhongqian, Zhang Xiao 2020) <br />
<br />
In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Translation studies have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training.<br />
<br />
There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers should help students to acquire the industry knowledge, technology, skills and accomplishments that required by the language service market. Teachers can invite industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. Translation discipline in China has entered a new stage now, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education <br />
<br />
With the establishment of the autonomy of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the cultivation of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better.（Huang Youyi 2018）<br />
<br />
However, China's translation education started and developed after the reform and opening up, so it is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction history of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, so systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to bluring and confusing educational goal of translation major. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation major teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market.(Zhong Weihe; Zhao Tianyuan 2020)<br />
<br />
In addition, due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them are lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.(Zhong Weihe 2019)<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. <br />
<br />
The problem of translation teachers has always been a bottleneck that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data shows that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019)<br />
<br />
In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.(Chen Cheng 2020)<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2018) <br />
<br />
This kinds of teaching method that is entirely a teacher-centered teaching model ignore student autonomy, which will pay too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is inconsiderable.（Ou Yonghua 2019）<br />
<br />
Besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play. However, according to the actual situation of translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but do not deep into the actual situation.(Bo Zhenjie, Li Heqing 2011)<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, so it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. <br />
<br />
Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. (Wang Na 2020)<br />
<br />
As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not gain sufficient background information.<br />
<br />
With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.(Xie Zhentian, 2015) <br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless to some extent or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved over time. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
Translation education plays an important role in cultivating translation talents, and a good translation education system will provide a good environment for students to learn Translation Studies, so it is necessary to improve translation education system.<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation. (Wang Baigula 2018)<br />
<br />
Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to innovate. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. (Ou Yonghua 2019)<br />
<br />
The objective teaching method is a teaching mode that can be introduced in translation teaching,which attaches great importance to the construction of learning environment and the value of teachers' guidance to students. It is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.(Ou Yonghua 2019)<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. <br />
<br />
Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019）<br />
<br />
Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and to reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which carry out the provision of landmark for a comprehensive academic research of the discipline. (Lan Hongjun, 2018)<br />
<br />
The second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
Translation talents play a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future.Not only should they have a solid foundation in language ability, but also they should take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills.(Xu Jun;Mu Lei 2009)<br />
<br />
A very good way to expand their knowledge is to improve their search ability. Search ability refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students are urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics and the skills and theories of translation，but also practice more. Theories that are out of practice cannot keep up with the development of the times. <br />
<br />
Students must spend enough time in practicing. They can take part in many social activities to experience different aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.(Lin lin 2016)<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the objection of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Therefore, translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and professional knowledge. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. <br />
<br />
From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies are still not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. (Zhong Weihe, Zhao Tianyuan 2020)<br />
<br />
Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, learn from the latest foreign translation theories, and combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.--[[User:Xu Jing2|Xu Jing2]] ([[User talk:Xu Jing2|talk]]) 15:23, 20 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Chen Cheng.陈诚. (2020).高校英语翻译课程教学现状及改革研究.[ Research on the Teaching Status and Reform of College English Translation Course].淮南职业技术学院学报[''Journal of Huainan Vocational &Technology''] 97-98.<br />
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Chu Xizhi.褚喜之(2009).翻译理论在翻译教学中的重要性.[The Importance of Translation Theory in Translation Teaching].经济研究导刊[''Economic Research Guide'']237-238.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Youyi.黄友义.(2018).服务改革开放40年,翻译实践与翻译教育迎来转型发展的新时代.[Servicing Reform and Opening for 40 Years, Translation Practice and Translation Education Usher in a New Era of Transformation and Development].中国翻译[''Chinese Translators Journal'']5-8.<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
<br />
Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
<br />
Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Linlin.林琳.(2016).英语文学翻译学习现状及改善措施.[ The Status Quo and Improvement Measures of English Literature Translation Learning].西部素质教育[''Western China Quality Education''] 65.<br />
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Luo Feng.罗峰.(2011).从翻译学学科建设看翻译学在中国的发展.[On the Development of Translation Studies As A Discipline in China].琼州学院学报[''Journal of Qiongzhou University]''115-116.<br />
<br />
Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
<br />
Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
<br />
Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
<br />
Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
<br />
Xu Jun, Mu Lei. 许钧, 穆雷.(2009).中国翻译学研究30年 (1978 -2007).[30 years of Chinese Translation Studies (1978 -2007)].外国语[''Journal of Foreign Languages'']77-87.<br />
<br />
Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
<br />
Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
<br />
Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
<br />
Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan== <br />
<center>周玉娟 Zhou Yujuan 202020080674 亚非语言文学波斯语方向 .</center><br />
<br />
<center>The influence of translator's cultural identity on translation.</center><br />
<br />
===Abstract===<br />
Liang Shiqiu and Zhu Shenghao are both outstanding representatives of Shakespeare's plays translated in 20th century Chinese literature. Zhu Shenghao lived in a time of war and turmoil , and lived a hard and poor life , so his translations were both imbued with deep patriotism, and his translations were based on naturalization strategies. As a scholar who returned from overseas studies, Liang Shiqiu believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the translation process with the purpose of spreading the culture of foreign countries.<br />
<br />
===Keywords===<br />
translation; translator; cultural identity; Shakespeare's plays<br />
<br />
===题目===<br />
译者文化身份对翻译的影响<br />
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===摘要===<br />
梁实秋和朱生豪都是20世纪中国文学界翻译莎士比亚戏剧的杰出代表人物。朱生豪生活在战火纷飞，动荡不安的年代，生活过得很艰苦和贫困，所以他的翻译中都蕴含了深深的爱国主义情怀，翻译以归化策略为主。梁实秋作为海外学成归来的学者，认为文学是天才创作的。所以他以传播异国的文化为目的，在翻译过程中采取了异化策略。<br />
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===关键词===<br />
翻译；译者；文化身份；莎士比亚剧<br />
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===Introduction===<br />
Translating a work is a re-recognition and re-expression of what the translator knows and transmits. On the one hand, the translator transmits the content of the original author, and on the other hand, the translator also incorporates his or her own interpretation and understanding into it. In traditional translation studies, whether the translation is faithful to the original work is the key criterion to measure the goodness of a translated work, and it is also an important criterion to judge a translator's qualification or otherwise. (Many. 2018: 85) Therefore, the translator plays an important active role in both translating the content and interpreting it, and the translator is the first person who is in direct contact with the original text.<br />
<br />
Translating a work that is a re-recognition and re-expression of what the translator knows and transmits. On the one hand, the translator transmits the content of the original author, and on the other hand, the translator also incorporates his or her own interpretation and understanding into it. In traditional translation studies, whether the translation is faithful to the original work is the key criterion to measure the goodness of a translated work, and it is also an important criterion to judge a translator's qualification or otherwise. (Many. 2018: 85) Therefore, the translator plays an important role in both translating and interpreting, and the translator is the first person who is in direct contact with the original text.--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 14:49, 18 December 2020 (UTC)<br />
<br />
<br />
Benjamin, the famous German literary critic, once said : "In any discussion of translation, the traditional concept always revolves around fidelity and freedom: that is, the freedom to reproduce the original faithfully and the fidelity to the original in the reproduction." (Benjamin. 1968/2004: 20) However, in the process of translation, besides being faithful to the direct expression of the original, translators also have their own translation characteristics and strategies. The issue of "cultural identity" has also received more and more attention. (Fu, Wenhui. 2011: 16)<br />
<br />
There have been many Chinese translations of Shakespeare's plays in China, among which Zhu Shenghao and Liang Shiqiu are both classic representatives of Shakespeare's plays in translation. However, they differ in many aspects such as the purpose of their respective translations, translation styles, and translation contents. The reason for this is that the influence of their cultural identities on their translations cannot be ignored. This paper will try to explore the influence of their respective cultural identities on the translation purposes and translation contents by comparing their cultural identities and the social and cultural backgrounds in which they lived, so as to provide guiding inspirations and suggestions for translation practice activities.<br />
<br />
=== Introduction to the identity of the translator===<br />
Translators are also readers, however, they act as readers in a special sense; the ultimate goal of a translator is not to read and understand the original text, but to convey the original text he reads by interpreting it in another linguistic symbol (Wu Delu. 2016:211). Both Liang Shiqiu (1903-1987) and Zhu Shenghao (1912-1944) were famous translators of Shakespeare in China in the twentieth century, and their translations have stood the test of time. The contributions that Liang Shiqiu and Zhu Shenghao made to the Chinese literary world are well known.<br />
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Cultural identity, or cultural identity, (Wang Ning. 1999:45) mainly includes a nation, group or individual's sense of identity with its own culture and perception of self-image,( Wang Zhenping. 2017:68) which is characterized by the fact that cultural identity carries the self-identified and recognized cultural characteristics of a certain group, and the manifestation of these characteristics in group members varies in strength and weakness depending on the objective environment. Cultural identity is expressed through the way people communicate, interpersonal relationships, and behavioral norms (Liu Shuang. 2000:90), and it is stable and fluid.<br />
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(While your first quote here may be intended to explain to the reader where the concept of cultural identity came from, I suggest you explain the meaning of the concept proposed by the cited author.)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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"Although Liang Shiqiu and Zhu Shenghao are both known in contemporary times, they are different in terms of translation purpose, style, technique, and even phrasing, forming two different schools of Shakespeare translation in China." (Xi Yongji. 2007:245)<br />
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====Zhu Shenghao's Cultural Identity====<br />
Zhu Shenghao is a famous translator. He was born on February 2, 1912, in Jiaxing, Zhejiang Province, to a family of small, declining merchants. Zhu Shenghao began to translate Shakespeare in 1935, but the translation process was difficult and the conditions were tough (the Japanese attacked Shanghai in 1937 and the city was in flames. Zhu Shenghao's house was burned down by the Japanese, and he escaped with the Oxford edition of the complete works of Shakespeare and some of his translations. (Most of his translations were burned by the Japanese.) However, he persisted in his translation career and devoted himself to it, eventually leaving us forever in 1944 due to lung disease from overwork.<br />
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In less than ten years, he translated a total of thirty-one and a half Shakespeare plays with amazing perseverance and talent. Later, his wife, Song Qingyu, compiled all his translations and passed them on to the World Book Bureau in Shanghai, which published The Complete Works of Shakespeare in the fall of 1947. Many Shakespeare researchers could not believe that the Chinese could write such a high quality translation. It is easy to see that his remarkable talent was recognized both at home and abroad.<br />
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Throughout the above, Zhu Shenghao lived in a time of war and turmoil, experienced the May Fourth Movement and other tides, and his translations were imbued with a deep sense of patriotism, so his translation of Shakespeare's plays was based on naturalization strategies. (Yan Xiaojiang. 2010: 95) As a patriotic young man, he longed for China to be understood and to transmit and promote Chinese culture. The so-called naturalization means that the language and culture are the main focus, which ensures the fluency of the translation, reduces the strangeness of the original text, and allows the target language readers to better understand the original text.<br />
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（Be clear about what exactly domestication or foreignization in your text means and who defines it. Use word “domestication” instead of “naturalization”in general.）--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
<br />
====Liang Shiqiu's Cultural Identity====<br />
Liang Shiqiu, whose original name was Zhihua, was born in Beijing. He was a famous Chinese modern and contemporary essayist, scholar, literary critic, translator, and the first authority on Shakespeare in China. He studied at the English Department of the University of Colorado, Harvard University and Columbia University Graduate School.<br />
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However, it is worth mentioning that Liang believes that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "literature and art are the original creation of a few geniuses", "there is no literature and art for the majority, and literature and art are not for the majority ". (Liang Shiqiu: R.O.C. 23) "The highest art can only be understood by a few ...... Art has its own many grades, so the appreciation of art also has many grades." <br />
<br />
However, it is worth mentioning that Liang believed that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "literature and art are the original creation of a few geniuses", "there is no literature and art for the majority, and literature and art are not for the majority ". (Liang Shiqiu: R.O.C. 23) "The highest art can only be understood by a few ...... Art has its own many grades, so the appreciation of art also has many grades." --[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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As for the satisfaction of the literary and artistic requirements of the general public, Liang Shiqiu arranged for them the arts such as story-telling and popular literary works, because their knowledge could only understand such works and they were only interested in such arts, as for the great works of art, like Shakespeare's plays, that naturally only the great artists could appreciate and appreciate them. Liang Shiqiu's mistake was to exaggerate the role of heroic figures such as geniuses and completely ignore the role of the general public in the creation and reception of art. (Wang Qili. 2004: 12) <br />
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We can see that Liang Shiqiu was a scholar who returned from overseas, but he advocated "genius literature" and ignored the role of the people in art and culture. Liang Shiqiu began his translation of Shakespeare in 1930, and it took him nearly 40 long years to complete the translation of this masterpiece, which had a profound impact on the Chinese literary world. (Zhou Li. 2016:30) At the same time, his literary thought was largely influenced by Western classicism and neo-humanism, so when translating, he mostly adopted the strategy of alienation.<br />
<br />
We can see that Liang Shiqiu was a scholar who returned from overseas, but he advocated "genius literature" and ignored the role of the people in art and culture. Liang Shiqiu began his translation of Shakespeare in 1930, and it took him nearly 40 long years to complete the translation of this masterpiece, which had a profound impact on the Chinese translation. (Zhou Li. 2016:30) At the same time, his literary thought was largely influenced by Western classicism and neo-humanism, so when translating, he mostly adopted the strategy of alienation.--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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====Foreignization and domestication Strategies====<br />
According to Venuti, domestication is "bringing the original author into the desired language and culture of the translation", while dissimilation is "accepting the linguistic and cultural differences of the foreign work and bringing the reader into the foreign situation" (Venuti, 1995:20). (Venuti, 1995:20)<br />
<br />
According to Venuti, domestication is "bringing the original author into the desired language and culture of the translation", while dissimilation is "accepting the linguistic and cultural differences of the foreign work and bringing the reader into the foreign situation" (Venuti, 1995:20). --[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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Domestication means to localize the original language, to take the target language or the readers of the translation as the home, and to adopt the expressions that the target language readers are accustomed to in order to convey the content of the original. The translator is required to get closer to the readers of the target language, and the translation must become an authentic national language. This method helps readers understand the translation better and enhances the readability and appreciation of the translation.<br />
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The method of Foreignization is: "the translator does not disturb the author as much as possible, so that the reader moves closer to the author". In translation, it means absorbing the expressions of foreign languages, requiring the translator to draw closer to the author and adopt the expressions corresponding to the source language used by the author to convey the content of the original text, that is, to take the language and culture of the original text as the home. Centering on the language and culture of the original language, the cultural characteristics and exoticism of the original language are preserved as much as possible; (Yan Xiaojiang. 2010: 95) Using the strategy of Foreignization helps readers better appreciate the differences in national culture, national characteristics and exotic elements such as language style features.<br />
(Here you used foreignization ,but above the paper,you use alienation,The specific concepts of context should be unified.)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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===The cultural identity of translators in translation===<br />
First, the translator is the second pair of eyes of the reader. "For most readers who do not understand the original work, (the translator's interpretation) is the only way to enter the world of the original work" (Xu Jun 2014: 220). Therefore, the translator's performance in translation is directly related to the reader's acceptance. Moreover, under the translator's subjective role, "the flower of life of the original work gains a continuous, up-to-date and most flourishing opening in the translation" (Ben-jamin 1968/2004: 20). The translator is, in turn, the bearer and transmitter of the author's work. A translator's contribution is unquestionable if his or her translation is recognized by the public or the academic community.<br />
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Liang Shiqiu's and Zhu Shenghao's translations have their own strengths, Liang's for scholars to study, Zhu's for the popularization of Shakespeare's works, and both translations interpret classic literary works from different perspectives. (Yan Xiaojiang. 2010:98) But both have made great contributions to world literature.<br />
(Here world literature is not very accurate, maybe you can say world translation)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:26, 18 December 2020 (UTC)<br />
====In terms of the original intention of translation====<br />
The reasons for Zhu Shenghao's translation of Shakespeare have also been explored, and all of them agree that personal interest, patriotic thought, dedication and financial embarrassment were the main motivations for his translation of Shakespeare. Here, we prefer to consider "interest" as the primary motivation. (Qiu Yunchen. 2010:591) Zhu Shenghao himself said, "I love Shakespeare's plays so much and so only that I have tried to read the whole text at least ten times from the beginning to the end. ......" Zhu's love for Shakespeare is so strong that "He was so passionate about Shakespeare that he would not stop reading Shakespeare, not eating it. <br />
<br />
The reasons for Zhu Shenghao's translation of Shakespeare have also been explored, and all of them agree that personal interest, patriotic thought, dedication and financial embarrassment were the main motivations for his translation of Shakespeare. Here, we prefer to consider "interest" as the primary motivation. (Qiu Yunchen. 2010:591) Zhu Shenghao said, "I love Shakespeare's plays so much so that I have tried to read the whole text at least ten times from the beginning to the end. ......" Zhu's preference for Shakespeare is so obvious that "He was so passionate about Shakespeare that he would not stop reading and studying Shakespeare assiduously.--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:26, 18 December 2020 (UTC)<br />
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In addition, because Zhu Shenghao was born in an ordinary family and his parents died at an early age, his life was difficult, and he mentioned in his translations that he had to pay for translating Shakespeare's plays. Economic reasons also drove his perseverance in translating, and furthermore, Zhu Shenghao lived in a time of war and experienced the May Fourth Movement and other fashions, and his translations contained deep patriotism, a desire for China to be understood and to transmit Chinese culture. This patriotic sentiment also inspired his determination to translate Shakespeare's plays.<br />
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Liang Shiqiu believes that there is a distinction between elegant and vulgar literature, genius is to appreciate literature, the general public to read are popular literature. In Liang Shiqiu's view, not only the subject of creation can only be a very small number of geniuses, that is, the appreciation of literature is also the patent of a very small number of talented people, "the highest art only a few people can understand ......, literature and art is not the majority." (Liang Shiqiu. 1988:117). According to Liang Shiqiu, "literature is created by genius".<br />
<br />
Liang Shiqiu believed that there is a distinction between elegant and vulgar literature, genius always appreciate literature, the general public usually read popular literature. In Liang Shiqiu's view, not only the subject of creation can only be a very small number of geniuses, that is, the appreciation of literature is also the patent of a very small number of talented people, "only a few people can understand the highest art ......, literature and art is not for the majority." (Liang Shiqiu. 1988:117). According to Liang Shiqiu, "literature is created by genius".--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:26, 18 December 2020 (UTC)<br />
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When he studied at Harvard University, he took the course "Literary Criticism after the Sixteenth Century" by the American neoclassicist Byrd Byrd, and was greatly influenced by Western humanist thought in literary thought and the Western cultural environment, so he set out to translate Shakespeare's plays with the aim of spreading the idea of foreign culture. Liang Shiqiu's translation of Shakespeare aimed to "preserve the most authentic things" and to convey the author's meaning visually. Liang Shiqiu's translation of Shakespeare was very faithful to the original text, and his opposition to "hard translations" and "bent translations" shows that he advocated faithfulness and fluency in translation. (Xiao Li. Li Xiaoying. 2012:95)<br />
(Here maybe you want to say Irving Babbitt not Byrd, plz check it again)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:26, 18 December 2020 (UTC)<br />
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====In terms of the content of the translation (taking the translation of Shakespeare as an example)====<br />
Zhu Shenghao stated at the beginning of his translation: "My aim in translating this book is, first, to maintain the charm of the original work to the greatest extent possible, and then to consider the second point if it is not feasible, that is, to convey faithfully the meaning and feelings of the original text in simple and easy-to-understand sentences; but I dare not agree with the rigid translation of word-by-word comparison.... I would like to be a reader and check the translation for any ambiguities. I must also pretend to be an actor on the stage, and examine whether the tone of speech is smooth and whether the syllables are in tune. It often takes days to think hard about a word or phrase that is not agreeable." (Zhu Shenghao. (2010:36) This shows that Zhu Shenghao's translation of Sha plays more attention to the performance function of drama.<br />
<br />
Zhu Shenghao stated at the beginning of his translation: "In translating this book, my aim is to maintain the charm of the original work as much as possible, and then to consider the second point if it is not feasible, that is, to convey the meaning and feelings faithfully of the original text in simple and easy-to-understand sentences; but I dare not agree with the rigid translation of word-by-word comparison.... I would like to be a reader and check the translation for any ambiguities. I must also pretend to be an actor on the stage, and examine whether the tone of speech is smooth and whether the syllables are in tune. It often takes days to think hard about a word or phrase that is not agreeable." (Zhu Shenghao. (2010:36) This shows that Zhu Shenghao paid more attention to the performance function of drama in translation of Shakespeare’s plays.--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:36, 18 December 2020 (UTC)<br />
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For example: ( the translation of Zhu Shenghao)<br />
<br />
EGEUS: Stand forth，Demetrius． My noble lord，<br />
伊吉斯:走上前来，狄米特律斯。殿下，这个人，<br />
<br />
This man hath my consent to marry her．<br />
是我答应把我女儿嫁给他的<br />
<br />
Stand forth，Lysander．<br />
走上前来，拉山德。<br />
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And，my gracious Duke， This man hath bewitched the bosom of my child．（莎士比亚.2011：22）<br />
殿下，这个人引诱坏了我的孩子 （朱生豪. 2013：9）<br />
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In addition, influenced by traditional Chinese moral and ethical thinking, when obscene words and indecent phrases appeared in the original text, Zhu Shenghao basically "purified" or arbitrarily rewrote them, or simply deleted them without translation. Perhaps it is also the fact that his translations conform to the requirements of Chinese moral culture that makes his works so well-received. The advertisement published by World Bookstore clearly states two sentences: "The original text is brilliant, a treasure of world literature ornaments; the translation is beautiful and fluent, keeping the charm of the original work. <br />
For example, his translation. <br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent． (Ⅲ．ⅱ) (莎士比亚.2011:110)<br />
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拉山德:放开手，你这猫! 你这牛蒡子! 贱东西，放开手!<br />
否则我要像摔掉身上一条蛇那样摔掉你了(莎士比亚．2013:117 )。<br />
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Liang Shiqiu believed that translation should be faithful to the original text, so his translation content can be summarized as "faithfulness and fidelity". The style of "faith" and "faithfulness" has been developed. (Li Jiawei/Hui Lijun. 2017:75) Because of this faithfulness, Liang Shiqiu believed that any arbitrary rewriting or deletion of the original work would be unfaithful to the work, and that the vulgar language in Shakespeare's plays has its specific role in portraying characters and increasing the stage effect. Therefore, he kept the obscene words in the original text intact in the translation process.<br />
<br />
First: Stay true to the original text and try not to delete or subtract from it.For example:<br />
<br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent.(Ⅲ.ⅱ)(莎士比亚.2001:110)<br />
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Translation of Liang Shiqiu:<br />
<br />
赖,走开，你这个猫，你这个缠人的东西! 下流的东西，松手，<br />
<br />
否则我要把你像是毒蛇一般的甩开(莎士比亚.梁实秋译2001:110)。<br />
<br />
HELENA She was a vixen when she went toschool: <br />
<br />
And though she be but little，she is fierce．(Ⅲ． ⅱ) (莎士比亚.梁实秋译2001:116)<br />
<br />
海 上学时她就是个狐狸精。<br />
<br />
她虽然身材小，她很凶(莎士比亚.梁实秋译2001: 117) 。<br />
<br />
Second, Liang Shiqiu's translations retain the punctuation of the original texts (Li Jiawei/Hui Lijun. 2017:75) Liang believes that retaining punctuation makes the translations more "Shakespearean". "The punctuation used by Shakespeare may seem less formal, but in fact it is a self-contained system, designed to point out the effect of intonation when the actors recite their lines. Based on this clarification, I then decided to preserve as much of Shakespeare's original punctuation as possible in a text, with the result that where there is an original sentence, there is a translation". (Liang Shiqiu. 1966) <br />
Therefore, Liang Shiqiu's translation of Shakespeare pays more attention to the literary function of drama and more attention to the stage function of literature. <br />
<br />
For example, a fragment of Liang Shiqiu's translation of Hamlet.<br />
<br />
Queen. There is a willow grows aslant a brook,<br />
That shows his hoar leaves in the glassy stream;<br />
There with fantastic garlands did she come,<br />
Of crow-flowers, nettles, daisies, and long purples,<br />
That liberal shepherds give a grosser name.<br />
But our cold maids do dead man’s fingers call them:<br />
There, on the pendent boughs her coronet weeds<br />
Clambering to hang ,an envious sliver broke,<br />
When down her weedy trophies and herself<br />
Fell in the weeping brook. Her clothes spread wide;<br />
And, mermaid-like, awhile they bore her up;<br />
Which time she chanted snatches of old tunes; As one<br />
incapable of her own distress,<br />
Or like a creature native and indu’d<br />
Unto that element: but long it could not be<br />
Till that her garments ,heavy with her drink,<br />
Pull’d the poor wretch from her melodious lay<br />
To muddy death.<br />
（shakespeare, hamlet, act Ⅳ, scenceⅦ）<br />
<br />
The translation of Liang Shiqiu：<br />
(You can say Liang’s version :)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:36, 18 December 2020 (UTC)<br />
河边有一株斜长着的杨柳，白叶倒映在玻璃似的流水里；他就来到那个地方，拿着些奇异的花圈，扎的是毛莨、荨麻、延命菊，以及粗野牧人呼之不雅之名而纯洁女郎都呼为“死人指”的紫兰。 就在那里，她爬上树枝想去挂她的花圈，无情的枝子断了；她的花圈和她自身于是坠入呜咽的河流。 她的衣服展开，像是鲛人似的，把她浮上来一会儿，这时节她唱了几句古歌，好像不知自身痛苦似的，又好像是水下生长的动物似的；但是这情形没有多久，她的衣服湿透就变重了，于是把这可怜的人儿于曼声高唱中扯到污泥的死所去了。<br />
<br />
===Conclusion===<br />
The translator's cultural identity is impressed by various factors such as the different backgrounds of the translator's life and the different cultural ideas he or she has received, and this identity is present in the translator's translation works almost all his or her life. In other words, the translator's cultural identity has a great and lasting influence on the choice of his or her translation strategy, and it can also be said that readers can learn the translator's cultural identity through his or her translation works. <br />
<br />
For example, Zhu Shenghao, who lived in the era of constant war, had a deep patriotic feeling. So he wanted China to be understood by the world or more countries, to be able to transmit and carry forward Chinese culture. In addition, he was influenced by the deep-rooted moral and ethical thoughts of traditional Chinese culture, so he adopted a naturalization strategy in the translation process. However, looking at the translator Liang Shiqiu again, as a scholar who returned from studying in the West, he received the idea of Western humanism, and in addition, he believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the process of translation with the aim of spreading foreign culture, and translated the original text word by word, sentence by sentence, and presented it to the readers without evasion. <br />
<br />
By briefly exploring the cultural identities and translation ideas of the two translators, we can see that both of them have their own merits, but also their own disadvantages. Throughout the contemporary era, the phenomenon of cultural globalization is also increasing, and most of the excellent works have been translated into multiple languages and spread, but for the translators, we should learn from the advantages of the previous translators, but that is, we should combine the East and the West, and master the translation skills to maintain the content of the original text to the greatest extent and ensure the accuracy of the text.<br />
<br />
===References===<br />
<br />
Fu Wenhui付文慧．多重文化身份下之戴乃迭英译阐释［The Interpretation of Dai Naidian's English Translation under Multiple Cultural Identities］中国翻译[ Chinese Translation]，2011，32(6):16—20．<br />
<br />
Yan Xiaojiang严晓江． 梁实秋与朱生豪莎剧译文特点之比较[A Comparison of the Characteristics of Liang Shiqiu's and Zhu Shenghao's Translations of Shakespeare]南通大学学报(社会科学版)[Journal of Nantong University (Social Science Edition)，2010，26(4)<br />
<br />
Liang Shiqiu.梁实秋. 翻译莎士比亚[M]//梁实秋. 莎士比亚诞辰四百周年纪念集. [Translation of Shakespeare by Liang Shiqiu. Shakespeare's 400th anniversary]. 台湾: 中华书局[Taiwan:Zhong-Hua Book Bureau].1966.<br />
<br />
Qiu Yuchen.邱蕴琛. 小议朱生豪译莎动因[A small discussion on the motivation of Zhu Shenghao's translation of Sha].科技信息[Science and Technology Information].2010,(07):448-591.<br />
<br />
Zhou Wen周文. 朱生豪翻译观探微 [An exploration of Zhu Shenghao's concept of translation].科技信息(科学教研) [Science and Technology Information (Science Education and Research)].,2007,(22):127-128.. <br />
<br />
Xi Yongji奚永吉 . 莎士比亚翻译比较美学 [Comparative aesthetics of Shakespeare translation ] 上海：上海外语教育出版社[Shanghai: Shanghai Foreign Language Education Press].2007.<br />
<br />
Wu Delu.吴得禄.译者文化身份对翻译的影响[The influence of translators' cultural identity on translation].读书文摘[Reading Digest].2016(08):211.<br />
<br />
Wang Ning王宁．文学研究中的文化身份问题[Cultural Identity in Literary Studies] 外国文学[Foreign Literature].1999(4):48—51．<br />
<br />
Liu Shuang刘双．文化身份与跨文化传播[Cultural identity and cross-cultural communication]外语学刊[Journal of Foreign Languages]，2000(1):87—91．<br />
<br />
Wang Qili王岐立．梁实秋文学思想浅析：[An analysis of Liang Shiqiu's literary thought]:中山大学研究生学刊 [Graduate Journal of Sun Yat-sen University].2004<br />
<br />
Zhu Shenghao 朱生豪.译者自序[Translator's Preface].文学界(专辑版)[Literature (album edition)].2010(09):36.<br />
<br />
Shakespeare.莎士比亚 四大喜剧 梁实秋译[The Four Great Comedies translated by Liang Shiqiu].北京:中国广播电视出版社.[Beijing: China Radio and Television Press].2001<br />
<br />
Shakespeare.莎士比亚． 仲夏夜之梦 朱生豪译．[A Midsummer Night's Dream translated by Zhu Shenghao].上海:上海世界图书出版公司 [Shanghai: Shanghai World Book Publishing Company],2013．<br />
<br />
Liang Shiqiu.梁实秋 文学与革命.偏见集[Literature and Revolution. The collection of prejudices].南京:正中书局[Nanjing: Zhengzhong Shuji].中华民国二十三年七月.<br />
<br />
==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Toury's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
<br />
===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
<br />
===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===Toury and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Toury also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Toury proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In Descriptive Translation and Beyond, Toury describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
<br />
In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
According to Toury, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
According to Toury, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Toury's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
According to Toury, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Toury concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Toury believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Toury is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Toury has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In his study of descriptive translation, Toury emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Toury's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Toury's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===References===<br />
Li Hongman 李红满. (2002). 论当代西方翻译研究范式的转变[J]. [On the Paradigm Shift in Contemporary Western Translation Studies]. 外语与翻译. [Foreign Languages and Translations]. <br />
<br />
Zhang Meifang 张美芳. (2000). 翻译学的目标与结构——霍姆斯的译学构想介评[J]. [The Objectives and Structure of Translation Studies - A Review of Holmes' Vision of Translation Studies]. 中国翻译. [China Traslation].<br />
<br />
Toury Gideon. (2001). ''Descriptive Translation Studies and Beyond''[M]. Shanghai:Shanghai Foreign Language Education Press.<br />
<br />
Lin Kenan 林克难. (2001). 翻译研究:从规范走向描写[J]. [Translation Studies: From Specification to Description]. 中国翻译. [China Traslation].<br />
<br />
Vermeer Hans J. (1996). A Skopos Theory of Translation[M]. Heidellburg:TEXT-con.<br />
<br />
Venuti Lawrence. (1995). The Translator’s Invisibility[M]. A History of Transla-tion.London&New York:Routledge.<br />
<br />
Snell-Homby Mary. (1995). Translation Studies.AnIntegrated Approach[M]. Re-vised ed.Amsterdam:John Benjamins.<br />
<br />
Hemans Theo (1985). ed.The manipulation of Literature[M]. London&Sydney:Croom Helm.<br />
<br />
Han Ziman, Liu Fang 韩子满, 刘芳. （2005）. 描述翻译研究的成就与不足[J]. [Describe the achievements and shortcomings of translation studies]. 外语学刊. [Journal of Foreign Languages].<br />
<br />
Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M]. [New Horizons in Translation Studies]. 青岛:青岛出版社. [Qingdao:Qingdao Publishing House].<br />
<br />
==An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
<br />
<center>肖伊宁 Xiao Yining 202020080655</center><br />
<br />
<center>肖伊宁 Xiao Yining 202020080655 亚非语言文学</center>--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===Abstract:=== <br />
This paper introduces the influence and contribution of James Holmes, Gideon Toury and others on the development of descriptive translation studies. It also discusses the positive significance of descriptive translation research paradigm in the field of translation studies and its limitations. The purpose of this paper is to make readers understand the necessity of descriptive translation study by summarizing its development process and advantages. Meanwhile, by analyzing the relationship between descriptive translation studies and normative translation studies, this paper refutes the views that descriptive translation studies and normative translation studies are mutually exclusive, and deeply understand the status of descriptive translation studies.<br />
<br />
This paper introduces the influence and contribution of James Holmes, Gideon Toury and others on the development of descriptive translation studies. It also discusses the positive significance of descriptive translation research paradigm in the field of translation studies and its limitations. The purpose of this paper is to make readers understand the necessity of descriptive translation study by summarizing its development process and advantages. Meanwhile, by analyzing the relationship between descriptive translation studies and normative translation studies, this paper refutes the views that descriptive translation studies and normative translation studies are mutually exclusive, and helps the readers to understand deeply the status of descriptive translation studies.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===摘要：===<br />
本文介绍了詹姆斯·霍姆斯（James Holmes）、图里（Gideon Toury）等人对于描写性翻译研究产生与发展的影响和贡献.同时论述了描写性翻译研究范式对于翻译学研究领域的积极意义和它的局限性。意在通过概述其发展历程和优点让读者了解描写性翻译研究的必要性，同时又通过剖析描写性翻译研究和规范性翻译研究的关系，反驳那些把描写性翻译研究和规范性翻译研究互斥的观点，深刻理解描写性翻译研究的地位。<br />
<br />
本文介绍了詹姆斯·霍姆斯（James Holmes）、图里（Gideon Toury）等人对于描写性翻译研究产生与发展的影响和贡献.同时论述了描写性翻译研究范式对于翻译学研究领域的积极意义和它的局限性。意在通过概述其发展历程和优点让读者了解描写性翻译研究的必要性，同时又通过剖析描写性翻译研究和规范性翻译研究的关系，反驳那些把描写性翻译研究和规范性翻译研究互斥的观点，并深刻理解描写性翻译研究的地位。--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===Key words:===<br />
descriptive translation studies; normative translation studies; limitation; necessity; relationship.<br />
<br />
===关键词：===描写性翻译研究；规范性翻译研究；局限性；必要性；关系.<br />
<br />
===Chapter 1 Introduction===<br />
<br />
Translation has a history of more than 2000 years. In the long-term and varied translation activities of translation, People have more and more ideas about translation and produced many specific translation theories. For the sustainable development of theories, scholars of different schools in different periods have conducted their own studies on translation from different perspectives. The accumulated research experience from different research perspectives has led to the formation of diverse translation research methods.（Liao Qiyi 2002，5）<br />
<br />
Translation has a history of more than 2000 years. In the long-term and varied translation activities, People have more and more ideas about translation and produced many specific translation theories. For the sustainable development of theories, scholars of different schools in different periods have conducted their own studies on translation from different perspectives. The accumulated research experience from different research perspectives have contributed to the formation of diverse translation research methods.（Liao Qiyi 2002，5）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Before the appearance of descriptive translation studies, translation theories tended to be normative both in China and abroad. At the beginning, most of them are inductive summaries of the experience in translation practice. Taking early Translation theories in China as examples, they sumer up the practical experience of translation into famous sayings, which can be used to guide the translation activities of later generations. Such as Yan Fu's "faithfulness, expressiveness and elegance", Lu Xun's "rahter to be faithful than smooth" and Lin Yutang's "faithfulness smoothness elegance". （Liao Qiyi 2002，6）<br />
<br />
Before the appearance of descriptive translation studies, translation theories tended to be normative both in China and abroad. At the beginning, most of them are inductive summaries of tranlation experience. Taking early Translation theories in China as examples, they sumer up the practical experience of translation into famous sayings, which can be used to guide the translation activities of later generations. Such as Yan Fu's "faithfulness, expressiveness and elegance", Lu Xun's "rahter to be faithful than smooth" and Lin Yutang's "faithfulness smoothness elegance". （Liao Qiyi 2002，6）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
In the second half of the 20th century, with the development of linguistics and applied linguistics, the study of translation has become more systematic. Some researchers regard translation as a branch of linguistics. For example, Catford defined translation as replacing textual materials in another language with equivalent materials in one language. Therefore, translation researchers began to use some basic principles of linguistics to describe the translation process and evaluate the translated works. For example, Newmark summarized seven methods of translating metaphors from some specific language structures and phenomena in the source language. (Catford 1965，20) <br />
<br />
In the second half of the 20th century, with the development of linguistics and applied linguistics, the translation study has became more systematic. Some researchers regard translation study as a branch of linguistics. For example, Catford defined translation as replacing textual materials in another language with equivalent materials in one language. Therefore, translation researchers began to use some basic principles of linguistics to describe the translation process and evaluate the translated works. For example, Newmark summarized seven methods of translating metaphors from some specific language structures and phenomena in the source language. (Catford 1965，20) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
However, these translation studies are actually "normative". They all stipulated some norms that all translators should follow in their translation practice regardless of the era, the working objects and the cognitive environment of translators and readers. If you do not follow these norms, you will be considered "misleading readers" or "unfaithful to the original work". Before the 1950s, normative translation theories were highly praised, which were basically unshakable guidelines in the field of translation. However, with the increasing frequency of cross-cultural international communication and the increasing number of translation activities, the requirements for translation theories are becoming more and more diverse. Translation practice needs new theories. People gradually realized that normative translation theories can not solve the various problems encountered in translation. Therefore, translation researchers began to pursue the study of translation in the era, and descriptive translation studies came into being.(Lin Kenan 2001, 44)<br />
<br />
However, these translation studies are actually "normative". They all stipulated some norms that all translators should follow in their translation practice regardless of the era, the working objects and the cognitive environment of translators and readers. If you do not follow these norms, you will be considered as "misleading reader" or "unfaithful to the original work". Before the 1950s, normative translation theories were highly praised, which were basically unshakable guidelines in the field of translation. However, with the increasing frequency of cross-cultural international communication and the increasing number of translation activities, the requirements on translation theories varied all the time. Translation practice needs new theories. People gradually realized that normative translation theories can not solve the various problems encountered in translation activities. Therefore, translation researchers began to pursue the study of translation in the era, and descriptive translation studies came into being.(Lin Kenan 2001, 44)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===Chapter 2 The emergence and development of descriptive translation studies===<br />
<br />
In the 1990s, descriptive translation studies began to rise in foreign countries, but this research method was not formed suddenly. Before that, many scholars pointed out the necessity of descriptive translation studies and the specific assumptions of descriptive translation studies. These assumptions are the solid foundation for the establishment of descriptive translation research method and also the reason for the rapid development of descriptive translation studies.<br />
<br />
In the 1990s, descriptive translation studies began to rise in foreign countries, but this research method was not formed suddenly. Before that, many scholars pointed out the necessity of descriptive translation studies and the specific assumptions of descriptive translation studies. These assumptions are the solid foundation for the establishment of descriptive translation research method and also the reason for the rapid development of descriptive translation studies.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.1 John MacFarlane====<br />
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In 1953, John MacFarlane published his paper ''Mode of Translation'' in the ''Durhram University Journal''. In the thesis, MacFarlan believes that it is a wrong criticism and comment to deny the role of translation and deprive some translation methods of the right to call themselves translation just because the translation does not realize the equivalence with the original in all aspects. Macfarlane also cites I.A. Richards' view in ''The Principles of Literary Criticism'' that even reading the same work at the same time often has different reading methods.From this we can infer that we must not believe that there is a unique translation. Since the original text has different meanings, it is inevitable that different translations will emerge from it . All translated works can be called translation, but none of them is "ideal" or "real" translation.(Lin Kenan 2001, 44)<br />
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In 1953, John MacFarlane published his paper ''Mode of Translation'' in the Durhram University Journal. In his thesis, MacFarlan believes that it is a wrong criticism and comment to deny the role of translation and deprive some translation methods of the right to call themselves translation, just because the translation does not realize the equivalence with the original in all aspects. Macfarlane also cites I.A. Richards' view in ''The Principles of Literary Criticism'' that there are often different reading methods when reading the same work even at the same time.From this we can infer that we must not believe that there is a unique translated version. Since the original text has different meanings, it is inevitable that different translations will emerge from it . All translated works can be called translation, but none of them is "ideal" or "real" translation.(Lin Kenan 2001, 44)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Macfarlane believes that since translation is so complex and elusive, it is impossible for us to draw an absolute standard for accurate translation. But he also called on translation researchers to find a new way to study translation. This new approach should accept the existing translation rather than the one we idealize. It should draw inspiration from the study of the nature of translation, rather than let translation do something it can't do. This is obviously a call for another kind of translation study. Although it does not clearly point out the new way of translation study, it points out that the existing translation research is incomplete and idealistic.Unfortunately, MacFarlane's views did not attract the attention of the field of translation at that time.(Lin Kenan 2001, 44)<br />
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Macfarlane believes that since translation is so complex and elusive, it is impossible for us to draw an absolute standard for accurate translation. But he also called on translation researchers to find a new way to study translation. This new approach should accept the existing translation rather than the one we idealize. It should draw inspiration from the study of the nature of translation, rather than let translation do something that it can't do. This is obviously a call for another kind of translation study. Although it does not clearly point out the new way of translation study, it points out that the existing translation research is incomplete and idealistic. Unfortunately, MacFarlane's views did not attract the attention translation field at that time.(Lin Kenan 2001, 44)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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<br />
====2.2 Firth====<br />
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Since the 1970s, the traditional research on the semantic relationship between the original text and the target text began to decline. For a long time, it has been widely believed that translation should first be the transformation of meaning, and the traditional distinction between literal translation and free translation is the product of this concept. Researchers have begun to challenge this concept and propose to study translation from the perspective of context. Firth is one of the early researchers who pointed out that the structure and system of language should be combined with the structure and system in context.Baker believes that the change from meaning to usage or from concept to environment has promoted the development of descriptive translation studies in general, especially the corpus studies of descriptive translation studies.(Baker 1995, 236-240) <br />
<br />
Since the 1970s, the traditional research on the semantic relationship between the original text and the target text began to decline. For a long time, it has been widely believed that translation should first be the transformation of meaning, and this concept has produced the traditional distinction between literal translation and free translation. Researchers have begun to challenge this concept and propose to study translation from the perspective of context. Firth is one of the early researchers who pointed out that the structure and system of language should be combined with the structure and system in context. Baker believes that the change from meaning to usage or from concept to environment has promoted the development of descriptive translation studies in general, especially the corpus studies of descriptive translation studies.(Baker 1995, 236-240) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.3 James Holmes====<br />
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With regard to research methods, scholars have been dissatisfied with the traditional introspective approach to translation studies since the 1970s. James Holmes points out that the weakness and naivety of most contemporary translation theories are caused by introspective research methods. Researchers should investigate functional authentic texts. As the founder of the school of Translation Studies, Holmes pointed out the scope and structural mode involved in the new field of translation studies in his book ''The Name and Nature of Translation Studies''(1972). He believed that the research object of translation studies was the translation that appeared in a certain culture, and the research method was practicing on the basis of experience.(Holmes 1988, 101）<br />
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With regard to research methods, scholars have been dissatisfied with the traditional introspective approach to translation studies since the 1970s. James Holmes points out that the weakness and naivety of most contemporary translation theories are caused by introspective research methods. Researchers should investigate functional authentic texts. As the founder of the school of Translation Studies, Holmes pointed out the scope and structural mode involved in the new field of translation studies in his ''The Name and Nature of Translation Studies''(1972). He believed that the research object of translation studies was the translation that appeared in a certain culture, and the research method was practicing on the basis of experience.(Holmes 1988, 101）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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"He divides translation studies into three categories:<br />
(1) Description: to describe the special phenomenon of translation in real life;<br />
(2) Theory: establishing the principle of explaining translation phenomena;<br />
(3) Application: the information obtained from the former two is used in translation practice and translator training."（Liao Qiyi 2002，54） <br />
<br />
"He divides translation studies into three categories:<br />
(1) Description: to describe the special phenomenon of translation in real life;<br />
(2) Theory: establishing the principle of explaining translation phenomena;<br />
(3) Application: the information obtained from the former two is used in translation practice and translator training."（Liao Qiyi 2002，54）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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He discusses the dialectical relationship between descriptive translation studies, theoretical translation studies and applied translation studies, and believes that the theoretical branch is subordinate to the descriptive branch, and that only when the description of the translation process reaches a certain level and the collection of practical data reaches a certain amount can the theory have a practical development. Therefore, under the circumstances of frequent translation activities at that time, various translation theories based on experience emerged in an endless stream, but they were mutually exclusive. <br />
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He discusses the dialectical relationship among descriptive translation studies, theoretical translation studies and applied translation studies, and believes that the theoretical branch is subordinate to the descriptive branch, and that only when the description of the translation process reaches a certain level and the collection of practical data reaches a certain amount can the theory have a practical development. Therefore, under the circumstances of frequent translation activities at that time, various translation theories based on experience emerged in an endless stream, but they were mutually exclusive. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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For the sustainable development of translation theory, Holmes proposed the next goal of translation research, that is, to establish a description system of translation, to describe the corresponding symbol system, rules and classification between the original text and the translated text Based on this, a more extensive comparative study was carried out.After the formation of this description system, the goal of translation studies is to establish a comprehensive theory. But this development process is not one-way, but dialectical, each of the three branches must serve the other two branches. "Translation description provides basic data on which translation theories are built. One branch provides materials for the other two branches, and then uses the findings provided by the other two. For example, it is impossible to establish a translation theory without describing the detailed and specific data provided by descriptive research and applied research; however, on the other hand, You have to have at least one intuitive theoretical hypothesis to start studying the other two fields."（Liao Qiyi 2002，55）<br />
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For the sustainable development of translation theory, Holmes proposed the next goal of translation research, that is, to establish a description system of translation, to describe the corresponding symbol system, rules and classification between the original text and the translated text. Based on this, a more extensive comparative study was carried out. After the formation of this description system, the goal of translation studies is to establish a comprehensive theory. But this development process is not one-way, but dialectical, each of the three branches must serve the other two branches." Translation description provides basic data on which translation theories are built. One branch provides materials for the other two branches, and then uses the findings provided by the other two. For example, it is impossible to establish a translation theory without describing the detailed and specific data provided by descriptive research and applied research; however, on the other hand, you have to have at least one intuitive theoretical hypothesis to start studying the other two."（Liao Qiyi 2002，55）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Holmes further subdivided each branch. For example, the description branch includes three different descriptions based on translation, function and process. Taking translation work as the starting point requires the description of the actual translation centered on the work. taking the function as the starting point, it is necessary to show the influence of cultural factors on the reader's receptivity of the target text. taking the process as the starting point, it pays attention to the translator's thinking process in the translation.（Liao Qiyi 2002，55）<br />
<br />
Holmes further subdivided each branch. For example, the description branch includes three different descriptions based on translation, function and process. Taking translation work as the starting point requires the description of the actual translation centered on the work. taking the function as the starting point, it is necessary to show the influence of cultural factors on the reader's receptivity of the target text. Taking the process as the starting point, it pays attention to the translator's thinking process in the translation.（Liao Qiyi 2002，55）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Compared with traditional translation theories, Holmes' method of describing the translation process shows another change. That is, he tries to better translate a certain symbol type by describing various translation methods in different periods and their usage in history. Holmes’s article is highly influential in that descriptive translation studies has given rise to " a considerable widening of the horizon, since any and all phenomena relating to translation, in the broadest sense, become objects of study." (Hermans 1985, 14).<br />
<br />
Compared with traditional translation theories, Holmes' method of describing the translation process shows another change. That is, he tries to better translate a certain symbol type by describing various translation methods in different periods and their usage in history. Holmes’s article is highly influential in that descriptive translation studies has given rise to "a considerable widening of the horizon, since any and all phenomena relating to translation, in the broadest sense, become objects of study." (Hermans 1985, 14).--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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However, it is a pity that descriptive translation studies received little attention in the academic circle at that time, until the Israeli scholar Gideon Toury has made a systematic and comprehensive study of descriptive translation studies on the basis of Holmes. However, the framework of descriptive translation proposed by Holmes still provides a correct direction for the development of translation studies and makes translation studies pay more attention to descriptive translation studies.<br />
<br />
However, it is a pity that descriptive translation studies received little attention in the academic circle at that time, until the Israeli scholar Gideon Toury has made a systematic and comprehensive study of descriptive translation studies on the basis of Holmes. However, the framework of descriptive translation proposed by Holmes still provides a correct direction for the development of translation studies and makes translation studies pay more attention to descriptive translation studies.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.4 Polysystem Theory====<br />
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In the early 1970s, Zohar first put forward the polysystem theory, shaking the traditional translation view that the original text is Paramount and the translation can only be derived text. "The polysystem（多元体系派） is not satisfied with the achievements made by the translation studies（翻译研究派）. It uses the theoretical system and research methods of Russian formalism for reference, and introduces the concept of "polysystem", which breaks through the boundaries between traditional linguistics and literature. Combined with the theory of translation studies, it makes a thorough study of the factors influencing the translation process and the multiple criteria of translation Research ."（Liao Qiyi 2002, 59）<br />
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In the early 1970s, Zohar first put forward the polysystem theory, shaking the traditional translation view that the original text is Paramount and the translation can only be derived text. "The polysystem（多元体系派） is not satisfied with the achievements made by the translation studies（翻译研究派）. It uses the theoretical system and research methods of Russian formalism for reference, and introduces the concept of "polysystem", which breaks through the boundary between traditional linguistics and literature. Combined with the theory of translation studies, it makes a thorough study of the factors influencing the translation process and the multiple criteria of translation Research ."（Liao Qiyi 2002, 59）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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According to Polysystem, literature, politics, religion, economy and other systems are all part of a larger, multi-level and dynamically changing polysystem. In this polysystem, each system is interdependent and interacts with each other. Most of the traditional translation studies are based on the original text to judge the quality of the target text. In fact, the original text is not the only factor determining the target text, and the quality of the target text is not the only problem worth discussing in translation studies. From the choice of translation materials and strategies to the status and function of the target culture, they are influenced by a series of social factors inside and outside the target culture.（Liao Qiyi 2002, 59）<br />
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According to Polysystem, literature, politics, religion, economy and other systems are all part of a larger, multi-level and dynamically changing polysystem. In this polysystem, each system is interdependent and interacts with each other. Most of the traditional translation studies are based on the original text to judge the quality of the target text. In fact, the original text is not the only factor determining the target text, and the quality of the target text is not the only problem worth discussing in translation studies. From the choice of translation materials and strategies to the status and function of the target culture, they are influenced by a series of social factors inside and outside the target culture.（Liao Qiyi 2002, 59）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Polysystem theory expands the scope of research, opens up new research approaches, promotes the cultural turn of translation studies, makes us have a more comprehensive understanding of translation phenomena, makes translation studies get rid of the application orientation, and improves the theoretical and academic nature of translation studies.（Zhang Nanfeng 2002, 19）<br />
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Polysystem theory expands the scope of research, opens up new research approaches, promotes the cultural turn of translation studies, makes us have a more comprehensive understanding of translation phenomena, makes translation studies get rid of the application orientation, and improves the theoretical and academic nature of translation studies.（Zhang Nanfeng 2002, 19）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.5 Gideon Toury<br />
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Toury's translation theory and translation research theory are deeply influenced by Zohar and Holmes. Since 1975, in order to verify Zohar's translation theory, Toury has carried out field research in Tel Aviv University. He wants to find out the systematic rules that restrict translation by collecting the actual choices made in the process of translation. According to his research results, He found that the choice of most translation works is subject to ideology rather than linguistics or aesthetics, and the translations that are inconsistent with the existing translation theories can also be recognized by readers. (Liao Qiyi 2002, 68）<br />
<br />
Toury's translation theory and translation research theory are deeply influenced by Zohar and Holmes. Since 1975, in order to verify Zohar's translation theory, Toury has carried out field research in Tel Aviv University. He wants to find out the systematic rules that restrict translation by collecting the actual choices made in the process of translation. According to his research results, He found that the choice of most translation works is subject to ideology rather than linguistics or aesthetics, and the translations who are inconsistent with the existing translation theories can also be recognized by readers. (Liao Qiyi 2002, 68）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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<br />
This makes him realize that existing source system centered translation theories are not comprehensive, that makes him start to seek a new translation theory, that is, a comprehensive translation theory based on field research Tuli published his book ''exploration of translation theory''. After the publication of this work, the focus of translation studies shifted from theory to description.From 1980 to 1995, Toury supplemented and revised the descriptive translation theory on the basis of Holmes. His book ''Descriptive Translation Studies–and beyond'' is the practice and application of Holmes' descriptive translation theory. The book has also become the most comprehensive and systematic work on translation studies. He proposed that the descriptive nature of translation and the status and function of the target language are determined by the culture of the target language. (Liao Qiyi 2002, 69）<br />
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This makes him realize that existing source system centered translation theories are not comprehensive, thus makes him start to seek a new translation theory, that is, a comprehensive translation theory based on field research Tuli published in his book ''exploration of translation theory''. After the publication of this work, the focus of translation studies shifted from theory to description. From 1980 to 1995, Toury supplemented and revised the descriptive translation theory on the basis of Holmes. His book ''Descriptive Translation Studies–and beyond'' is the practice and application of Holmes' descriptive translation theory. The book has also become the most comprehensive and systematic work on translation studies. He proposed that the descriptive nature of translation and the status and function of the target language are determined by the culture of the target language. (Liao Qiyi 2002, 69）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Translation is restricted by a series of norms, which are culturally relevant within the cultural framework of the target language on which the translator relies. According to Toury, descriptive translation studies are based on norms and guided by rules. The purpose of descriptive translation studies is to analyze the general rules of translation by comparing the source text with the target text. He proposes that the production of translation involves the literary background in the target culture. The concept of "one to one correspondence" in translation and the translation requirements of literary and linguistic equivalence are abandoned. It shakes the idea that the original information is invariable. It also puts forward the idea that the original text and the translation should be integrated in the cultural system.(Liao Qiyi 2002, 69）<br />
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Translation is restricted by a series of norms, which are culturally relevant within the cultural framework of the target language on which the translator relies. According to Toury, descriptive translation studies are based on norms and guided by rules. The purpose of descriptive translation studies is to analyze the general rules of translation by comparing the source text with the target text. He proposes that the production of translation involves the literary background in the target culture. The concept of "one to one correspondence" in translation and the translation requirements of literary and linguistic equivalence are abandoned. It shakes the idea that the original information is invariable. It also puts forward the idea that the original text and the translation should be integrated in the cultural system.(Liao Qiyi 2002, 69）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
In 1989, JoséLambert and Toury founded an international journal target, which is subtitled "International Journal of translation studies" and covers academic works on descriptive translation studies. This is another impetus to expand descriptive translation studies internationally. <br />
<br />
In 1989, JoséLambert and Toury founded an international journal target, which is subtitled "International Journal of translation studies" and covers academic works on descriptive translation studies. This is another impetus to expand descriptive translation studies internationally. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Gideon Toury also analyzes the reasons for the stagnant development of descriptive translation studies in his works："One of the main reasons for the prevailing underdevelopment of a descriptive branch within Translation Studies has no doubt been an overriding orientation towards practical applications,which has marked-and marred-scholarly work at least since the nineteen sixties.Thus, whereas for most empirical sciences, including even Linguistics, such applications-important as they may be-are presented merely as extensions into the world, the immediate needs of particular applications of Translation Studies have often been taken as a major constraint on the formation of the theory itself, or even as the very reason for its existence. Small wonder that a scholarly framework geared almost exclusively towards applicability in practice should show preference for prescriptivism at the expense of description, explanation and prediction. " (Toury 2012. xii)<br />
<br />
Gideon Toury also analyzes the reasons for the stagnant development of descriptive translation studies in his works："One of the main reasons for the prevailing underdevelopment of a descriptive branch within Translation Studies has no doubt been an overriding orientation towards practical applications, which has marked-and marred-scholarly work at least since the nineteen sixties.Thus, whereas for most empirical sciences, including even Linguistics, such applications-important as they may be-are presented merely as extensions into the world, the immediate needs of particular applications of Translation Studies have been often taken as a major constraint on the formation of the theory itself, or even as the very reason for its existence. Small wonder that a scholarly framework geared almost exclusively towards applicability in practice should show preference for prescriptivism at the expense of description, explanation and prediction. " (Toury 2012. xii)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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He criticizes this phenomenon and thinks that most descriptive research is conducted in other disciplines other than translation studies, such as contrastive linguistics, contrastive textualism, comparative literature and stylistic comparison, which is a kind of behavior that the translation circle is avoiding the research within its own scope of competence.<br />
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He criticizes this phenomenon and thinks that most descriptive research is conducted in other disciplines other than translation studies, such as contrastive linguistics, contrastive textualism, comparative literature and stylistic comparison, which is a kind of behavior that the translation circle is avoiding the research within its own scope of competence.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.6 Snell-Hornby<br />
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In the 1990s, more linguists began to question the traditional concept of equivalence and the status of the original text. Snell - Homb said :“Equivalence is unsuitable as a basic concept in translation theory : the term equivalence, apart from being imprecise and ill-defined..presents an illusion of symmetry between languages which hardly exists beyond the level of vague approximations and which distorts the basic problems of translation." (Mary Snell-Hornby 1988，22) She is critical of the traditional literary translation theory and the translation theory of the linguistic school in the 1960s (especially the manipulation school). She agrees with the opinion of the translation studies that translation study should not be subordinate to comparative literature, linguistics or other disciplines, but should be an independent discipline, and should adopt a holistic and integrated approach to the study of translation. <br />
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In the 1990s, more linguists began to question the traditional concept of equivalence and the status of the original text. Snell - Homb said :“Equivalence is unsuitable as a basic concept in translation theory : the term equivalence, apart from being imprecise and ill-defined，presents an illusion of symmetry between languages which hardly exists beyond the level of vague approximations and which distorts the basic problems of translation." (Mary Snell-Hornby 1988，22) She is critical of the traditional literary translation theory and the translation theory of the linguistic school in the 1960s (especially the manipulation school). She agrees with the opinion of the translation studies that translation study should not be subordinate to comparative literature, linguistics or other disciplines, but should be an independent discipline, and should adopt a holistic and integrated approach to the study of translation. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Other scholars tried to further develop the concept of equivalence and classify it. They pointed out that in addition to exploring the source text, it is also very important to study the target language and its specific text types.Therefore, translation studies should investigate the real texts in the original and target languages. This research demand has made the descriptive translation studies develop rapidly and gradually take the place of normative translation studies and occupy the central position in translation studies. "Description" has become a new trend in translation studies. And Mary Snell Hornby's ''Translation Studies:An Integrated Approach'' is regarded as a major force in translation studies. (Wang Peng 2008, 96)<br />
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Other scholars tried to further develop the concept of equivalence and classify it. They pointed out that in addition to exploring the source text, it is also very important to study the target language and its specific text types. Therefore, translation studies should investigate the real texts in the original and target languages. This research demand has made the descriptive translation studies develop rapidly and gradually take the place of normative translation studies and occupy the central position in translation studies. "Description" has become a new trend in translation studies. And Mary Snell Hornby's ''Translation Studies:An Integrated Approach'' is regarded as a major force in translation studies. (Wang Peng 2008, 96)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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===Chapter 3 The relationship between normative translation studies and descriptive translation studies===<br />
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====3.1 The value of descriptive translation studies and the limitations of normative translation studies====<br />
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In fact, the traditional western translation research paradigm is normative translation research, that is, normative translation research approach, or a kind of translation research that sets standards to specify how to translate well in a specific culture. Traditional normative translation studies focus on the comparison of texts, trying to explore the law of language conversion, judge the quality of the translation, and then provide specific guidance for translation practice.<br />
<br />
In fact, the traditional western translation research paradigm is normative translation research, that is, normative translation research approach, or a kind of translation research that sets standards to specify how to translate well in a specific culture. Traditional normative translation studies focus on the comparison of texts, trying to explore the law of language conversion, judge the quality of the translation, and then provide specific guidance for translation practice.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Generally speaking, normative translation studies have the following characteristics：the establishment of eternal principles or standards for translation is usually based on the translator's personal experience in solving specific translation problems for others to follow, regardless of the number of readers and socio-cultural background changes. It is often taken for granted that any betrayal of these rules at the linguistic level should be labeled as disloyal, structurally heavy or misleading, regardless of the historical background and context of translation. The academic interest in seeking code conversion mechanism and setting translation principles or standards can be understood as efforts to make up for the lack of understanding and expression ability at the language level. （Han Ziman，Liu Fang 2005，98) <br />
<br />
Generally speaking, normative translation studies have the following characteristics：the establishment of eternal principles or standards for translation is usually based on the translator's personal experience in solving specific translation problems for others to follow, regardless of the number of readers and socio-cultural background changes. It is often taken for granted that any betrayal of these rules at the linguistic level should be labeled as disloyal, structurally heavy or misleading, regardless of the historical background and context of translation. The academic interest in seeking code conversion mechanism and setting translation principles or standards can be understood as efforts to make up for the lack of understanding and expression ability at the language level. （Han Ziman，Liu Fang 2005，98)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Maria Tymoczko believes that："As a language art, translation has often been considered from the viewpoint of timeless linguistic rules(which has led to a normative tendency in the theory.)" (Maria Tymoczko 1999, 25) Because in the early days, people only regarded translation as a kind of language art, and didn't pay much attention to the cultural environment. Even when it came to culture, they finally focused on the specific translation skills. Because they paid too much attention to the study of translation skills, normative translation research was always inseparable from the debate between literal translation and free translation.<br />
<br />
Maria Tymoczko believes that："As a language art, translation has often been considered from the viewpoint of timeless linguistic rules(which has led to a normative tendency in the theory.)" (Maria Tymoczko 1999, 25) Because in the early days, people only regarded translation as a kind of language art, and didn't pay much attention to the cultural environment. Even when it came to culture, they finally focused on the specific translation skills. Because they paid too much attention to the study of translation skills, normative translation research was always inseparable from the debate between literal translation and free translation.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Is there an absolute norm to follow in translation? Translation is a social and cultural activity involving two cultures, so it is bound to be restricted by two different cultural norms. Translation is by no means merely a language transformation in the sense, and the recognition and acceptance of a certain translation strategy cannot be determined by the translator's personal ability. It is restricted by many factors such as history, society, culture, politics, aesthetic taste and readers' expectation. In this sense, there is no absolute norm. （Han Ziman，Liu Fang 2005，97) <br />
<br />
Is there an absolute norm to follow in translation? Translation is a social and cultural activity involving two cultures, so it is bound to be restricted by two different cultural norms. Translation is by no means merely a language transformation in the sense, and the recognition and acceptance of a certain translation strategy cannot be determined by the translator's personal ability. It is restricted by many factors such as history, society, culture, politics, aesthetic taste and readers' expectation. In this sense, there is no absolute norm. （Han Ziman，Liu Fang 2005，97)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Normative translation theories pay too much attention to the transcendental statement of translation and set standards or principles to ensure the quality of translation. This undoubtedly limits translation studies and makes translation scholars feel suffocated. Because of these limitations in normative translation studies, the further development of translation studies has been hindered, so the necessity of descriptive studies have been reversed. In order to have a more comprehensive understanding of translation, descriptive translation studies have gradually developed and given full play to their value：<br />
<br />
Normative translation theories pay too much attention to the transcendental statement of translation and set standards or principles to ensure the quality of translation. This undoubtedly limits translation studies and makes translation scholars feel suffocated. Because of these limitations in normative translation studies, the further development of translation studies has been hindered, so the necessity of descriptive studies have been reversed. In order to have a more comprehensive understanding of translation, descriptive translation studies have gradually developed and given full play to their value：--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
(1) First of all, descriptive translation studies have made great contributions to the development of translation studies. Translation phenomenon, which has always been on the edge, has entered the field of vision of translation researchers. Before the advent of descriptive translation studies, it was generally believed that only the translated works which are fully equivalent to the original text can be regarded as translation. Therefore, at that time, people criticized the translation works that did not achieve complete equivalence, and even did not include them in translation studies. Translation studies have always been limited to the study of equivalence between texts. <br />
<br />
(1) First of all, descriptive translation studies have made great contributions to the development of translation studies. Translation phenomenon, which has always been on the edge, has entered the field of vision of translation researchers. Before the advent of descriptive translation studies, it was generally believed that only the translated works which are fully equivalent to the original text can be regarded as translation. Therefore, at that time, people criticized the translation works that did not achieve complete equivalence, and even did not include them in translation studies. Translation studies have always been limited by the study of equivalence between texts. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
However, descriptive translation researchers believe that as long as they appear in the target culture in the face of translation or the target language readers think that they are translations, all texts can be called "translation" In this way, the scope of translation studies has been expanded. Some extreme but factual translation phenomena, such as conversion(translating through an intermediary language) and pseudo-translation (translating without the original text), have been brought into the scope of translation studies.(Toury 2012, 32)<br />
<br />
However, descriptive translation researchers believe that as long as they appear in the target culture in the face of translation or the target language readers think that they are translations, all texts can be called "translation". In this way, the scope of translation studies has been expanded. Some extreme but factual translation phenomena, such as conversion (translating through an intermediary language) and pseudo-translation (translating without the original text), have been brought into the scope of translation studies.(Toury 2012, 32)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
(2)Secondly, descriptive translation studies no longer focus on the static text system as the previous normative translation studies, but pay more attention to the dynamic relationship between translation practice and the ever-changing social and cultural environment of the target language. This chagemakes people realize that in order to study translation more systematically and comprehensively,the method of contextlization should be adopted. Only by putting the translated works back into the historical environment and socio-cultural context of their creation can the translation phenomenon be described more accurately. For example, Piao (gone with the wind) translated by Fu Donghua is the object of criticism by many scholars who advocate foreignization translation. Some scholars claim that domestication is "the wrong way of translation". (Liu Yingkai 1987, 22) <br />
<br />
(2)Secondly, descriptive translation studies no longer focus on the static text system as the previous normative translation studies, but pay more attention to the dynamic relationship between translation practice and the ever-changing social and cultural environment of the target language. This chagemakes people realize that in order to study translation more systematically and comprehensively,the method of contextlization should be adopted. Only by putting the translated works back into the historical environment and socio-cultural context of their creation can the translation phenomenon be described more accurately. For example, Piao (gone with the wind) translated by Fu Donghua is the object of criticism by many scholars who advocate foreignization translation. Some scholars claim that domestication is "a wrong way of translation". (Liu Yingkai 1987, 22) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
The example they cited is Fu's ''Piao(Gone with the Wind)''However, in the analysis, they have not made in-depth discussion on the reasons for Fu's choice of domestication, and have not noticed that there are many examples of extreme Foreignization in his early translation works. Therefore, it seems unfair to criticize Fu. It is only in early 21st century that this problem has gradually attracted the attention of scholars. Some scholars compare Fu's ''Piao(Gone with the Wind)''with Li Yeguang and others’ translations ,and compare several macro cultural factors influencing Fu Donghua's ''Piao(Gone with the Wind)''. They came to the conclusion that "the gain and loss of a work should be measured from the perspective of history"(冯庆华、王昱1998 :56)This example illustrates the value of descriptive translation studies, that is, to make a diachronic study of translation phenomena, rather than merely confined to synchronic studies.（Han Ziman，Liu Fang 2005，98) <br />
<br />
The example they cited is Fu's ''Piao(Gone with the Wind)''However, in the analysis, they have not made in-depth discussion on the reasons for Fu's choice of domestication, and have not noticed that there are many examples of extreme Foreignization in his early translation works. Therefore, it seems unfair to criticize Fu. It is only in early 21st century that this problem has gradually attracted the attention of scholars. Some scholars compare Fu's ''Piao(Gone with the Wind)'' with Li Yeguang and others' translations, and compare several macro cultural factors influencing Fu Donghua's ''Piao(Gone with the Wind)''. They came to the conclusion that "the gain and loss of a work should be measured from the perspective of history"(冯庆华、王昱1998 :56) This example illustrates the value of descriptive translation studies, that is, to make a diachronic study of translation phenomena, rather than merely confined to synchronic studies.（Han Ziman，Liu Fang 2005，98) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
====3.2 The limitations of descriptive translation studies and the value of normative translation studies====<br />
<br />
First of all, descriptive translation studies are not perfect at present. Toury believes that the fundamental purpose of descriptive translation studies is to establish these potential norms and their influence on translators' choice of translation strategies. However, he seems to go to another extreme, regarding the target language and its culture as everything, completely ignoring the role of the source language and the translator in the process of translation. Moreover, he has not discussed in detail how these factors restrict the translator, how the translator makes the choice and why he makes such a choice. Therefore, although his theory has certain progressive significance and reference, it is not perfect.(Liu Zongyan 2008, 201) <br />
<br />
First of all, descriptive translation studies are not perfect yet. Toury believes that the fundamental purpose of descriptive translation studies is to establish these potential norms and their influence on translators' choice of translation strategies. However, he seems to go to another extreme, regarding the target language and its culture as everything, completely ignoring the role of the source language and the translator in the process of translation. Moreover, he has not discussed in detail how these factors restrict the translator, how the translator makes the choice and why he makes such a choice. Therefore, although his theory has certain progressive significance and reference, it is not perfect.(Liu Zongyan 2008, 201) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Moreover, descriptive translation studies emphasize the objectivity and neutrality of the researchers and avoid value judgment too much. Descriptive translation studies advocate that researchers should be objective, neutral and detached from the research objects. Toury clearly believes that the study of culture and history can be neutral. In his works, he tried to show an objective appearance by using a lot of scientific terms. Dirk Delabastita and Lieven D'hulst, in their collection European Shakespeares, repeatedly stressed that translation researchers should maintain a "detached and purely descriptive attitude." ( Hermans 1999 , 36) <br />
<br />
Moreover, descriptive translation studies emphasize the objectivity and neutrality of the researchers and avoid value judgment too much. Descriptive translation studies advocate that researchers should be objective, neutral and detached from the research objects. Toury believes clearly that the study of culture and history can be neutral. In his works, he tried to show an objective appearance by using a lot of scientific terms. Dirk Delabastita and Lieven D'hulst, in their collection European Shakespeares, repeatedly stressed that translation researchers should maintain a "detached and purely descriptive attitude." ( Hermans 1999 , 36)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC) <br />
<br />
<br />
This requirement has been questioned by many scholars, including some closely related to descriptive translation studies. For example, Hans J. Vermeer thinks that Toury's early research methods are in fact "meta - prescriptive" in a sense, because he sets the preconditions for the analysis of translation.(Vermeer 1996 :49) Lawrence Venuti proposed that "translation studies can never be merely descriptive". He pointed out that merely taking translation as a research topic of cultural history or cultural criticism is already a resistance to the marginal position of translation in the current cultural hierarchy, and the choice of topics in a specific historical period is always related to the current cultural needs.（Han Ziman，Liu Fang 2005，99)<br />
<br />
This requirement has been questioned by many scholars, including some closely related to descriptive translation studies. For example, Hans J. Vermeer thinks that Toury's early research methods are in fact "meta - prescriptive" in a sense, because he sets the preconditions for the analysis of translation.(Vermeer 1996 :49) Lawrence Venuti proposed that "translation studies can never be merely descriptive". He pointed out that merely taking translation as a research topic of cultural history or cultural criticism is already a resistance to the marginal position of translation in the current cultural hierarchy, and the choice of topics in a specific historical period is always related to the current cultural needs.（Han Ziman，Liu Fang 2005，99)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
On the other hand, descriptive translation studies are not helpful to people's understanding of the merits and demerits of specific translation works. Excessive promotion of descriptive translation studies will not be conducive to the improvement of translation quality, and even have a negative impact on translation practice. <br />
<br />
On the other hand, descriptive translation studies are not helpful to people's understanding of the merits and demerits of specific translation works. Excessive promotion of descriptive translation studies will not be conducive to the improvement of translation quality, and even have a negative impact on translation practice. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Normative translation studies have been overemphasized and become rigid dogma. It is only an incomplete research method, and it is not wrong. Moreover, for some texts, descriptive translation theory can not meet their requirements. For example, legal texts and dictionary texts are very formal texts. The use of words and syntactic structure have strict requirements, and the translation of such texts has a high requirement for faithfulness. At this time, the value of normative translation research is reflected.（Han Ziman，Liu Fang 2005, 99)<br />
<br />
Normative translation studies have been overemphasized and become rigid dogma. It is only an incomplete research method, and it is not wrong. Moreover, for some texts, descriptive translation theory can not meet their requirements. For example, legal texts and dictionary texts are very formal texts. The use of words and syntactic structure have strict requirements, and the translation of such texts has a high requirement for faithfulness. At this time, the value of normative translation research is reflected.（Han Ziman，Liu Fang 2005, 99)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
====3.3 The relationship between prescriptive translation studies and descriptive translation studies====<br />
<br />
In linguistics, norms and descriptions are a pair of relative theoretical principles and two relative methodological categories. The traditional translation principles only focus on principles, standards, methods and techniques, which are normative studies. Nowadays, translation studies focus on description, which is composed of linguistics, literary criticism theory, psychology, philosophy, sociology, culture, etc. According to the above analysis, the two are complementary. The value of descriptive translation studies lies in its ability to make up for the limitations of normative translation studies. Normative translation studies also play an irreplaceable role in the translation of some special texts. Therefore, we can't think about the relationship between the two from the perspective of binary opposition. Although they are two opposite concepts, they are not incompatible.（Han Ziman，Liu Fang 2005, 100. )<br />
<br />
In linguistics, norms and descriptions are a pair of relative theoretical principles and two relative methodological categories. The traditional translation principles only focus on principles, standards, methods and techniques, which are normative studies. Nowadays, translation studies focus on description, which is composed of linguistics, literary criticism theory, psychology, philosophy, sociology, culture, etc. According to the above analysis, the two are complementary. The value of descriptive translation studies lies in its ability to make up for the limitations of normative translation studies. Normative translation studies also play an irreplaceable role in the translation of some special texts. Therefore, we can't think about the relationship between the two from the perspective of binary opposition. Although they are two opposite concepts, they are not incompatible.（Han Ziman，Liu Fang 2005, 100. )--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
The view of binary opposition can not deal with complex translation studies. The application of the two research methods should be flexible. We should choose the appropriate method according to different research objects. We need to have multiple coexistence Thinking. As for the debate about which is better or worse, in the author's opinion, it is unnecessary. Nida has also stressed that "translation theory should be inclusive, and various means should be used to solve various problems in translation."(Liao Qiyi 2002, 6)In fact, the development of descriptive translation studies is not to overthrow the traditional normative translation theories, but to criticize the lack of normative translation theories and supplement the normative research.<br />
<br />
The view of binary opposition can not deal with complex translation studies. The application of the two research methods should be flexible. We should choose the appropriate method according to different research objects. We need to have multiple coexistence Thinking. As for the debate about which is better or worse, in the author's opinion, it is unnecessary. Nida has also stressed that "translation theory should be inclusive, and various means should be used to solve various problems in translation."(Liao Qiyi 2002, 6) In fact, the development of descriptive translation studies is not to overthrow the traditional normative translation theories, but to criticize the lack of normative translation theories and supplement the normative research.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===Chapter 4 Conclusion=== <br />
<br />
Translation was officially recognized as an independent discipline more than 30 years, is a very young discipline, but in fact, the history of translation activities is not short，There are a lot of translation theories in both China and the West. However, due to the lag of descriptive translation studies, there is still a lot of space for research. Both Chinese and Western scholars believe that the ultimate goal of translation studies is to establish translation norms and principles, which are not the summary of previous personal experience, but the basis of a large number of descriptive translation studies On the basis of the standard.<br />
<br />
Translation was officially recognized as an independent discipline more than 30 years, is a very young discipline, but in fact, the history of translation activities is not short. There are a lot of translation theories in both China and the West. However, due to the lag of descriptive translation studies, there is still a lot of space for research. Both Chinese and Western scholars believe that the ultimate goal of translation studies is to establish translation norms and principles, which are not the summary of previous personal experience, but the basis of a large number of descriptive translation studies On the basis of the standard.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Descriptive and normative are the dual attributes of any discipline. Descriptiveness is the basis, premise and condition of normalization. Normalization is the development, result and purpose of descriptive. Translation studies are both descriptive and normative. It is the unity of opposites between descriptive and normative. In other words, descriptive translation studies and normative translation studies are like the positive and negative sides of a coin, It cannot be separated . It is one-sided and wrong to emphasize only the standardization of translation or the description of translation.<br />
<br />
Descriptive and normative are the dual attributes of any discipline. Descriptiveness is the basis, premise and condition of normalization. Normalization is the development, result and purpose of descriptive. Translation studies are both descriptive and normative. It is the unity of opposites between descriptive and normative. In other words, descriptive translation studies and normative translation studies are like the positive and negative sides of a coin, It cannot be separated . It is one-sided and wrong to emphasize only the standardization of translation or the description of translation.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Descriptive translation studies are intended to explain the process and phenomenon of translation. Compared with the micro analysis of normative translation studies, it studies translation from a macro perspective. Although there are still some deficiencies in descriptive translation theory, descriptive translatology provides a new perspective and analysis approach for translation studies, which deserves our attention and development.<br />
<br />
Descriptive translation studies are intended to explain the process and phenomenon of translation. Compared with the micro-analysis of normative translation studies, it studies translation from a macro perspective. Although there are still some deficiencies in descriptive translation theory, descriptive translatology provides a new perspective and analysis approach for translation studies, which deserves our attention and development.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===Chapter 5 Reference===<br />
Baker. (1995). Corpora Linguistics and Translation Studies: an Overview and Some Suggestions for Future Reseearch. Target.<br />
<br />
J.C.Catford. (1965). A Linguistic Theory Of Translation. Oxford:Oxford University Press, 20.<br />
<br />
Hermans,Theo. (1985). The Manipulation of Literature: Studies in Literary Translation. Beckenham: Croom Helm.<br />
<br />
Hermans,Theo. (1999) . Translation in Systems . Manchester: St Jerome Publishing.<br />
<br />
Holmes,J.S. (1988). Translated Papers on Literary Translation and Translation Studies. Amsterdam: Rodopi.<br />
<br />
Meria Tymoczko. (1999). Translation in a Postcolonial Context - Early Irish Literature in English Translation. St.Jerome Publishing.<br />
<br />
Snell-Hornby.(1988). Translation Studies: An Integrated Approach. Amsterdam/Philadelphia: John Benjamins.<br />
<br />
Han Ziman 韩子满，Liu Fang 刘芳（2005）. 描述翻译研究的成就与不足[Achievements and Shortcomings of Descriptive Translation Studies]. 外语学刊[Foreign Language Research](03).<br />
<br />
Liao Qiyi 廖七一. (2002). 当代西方翻译理论探索[Exploration of contemporary Western translation theories]<br />
<br />
Lin Kenan 林克难. (2001).翻译研究：从规范走向描写[Translation Studies: From the Prescriptive <br />
to the Descriptive Approach].中国翻译[Chinese Translation Journal](06).<br />
<br />
Liu Zongya 刘宗衍. 浅谈翻译理论的“规范”性[On the "Normative" Nature of Translation Theory]. 科技资讯[Science & Technology Information]<br />
<br />
Wang Peng 王鹏. (2008). 描写翻译研究及其方法[Descriptive Translation Studies and its methodology]. 四川外语学院学报[Journal of Sichuan International Studies University](04).<br />
<br />
Zhang Nanfeng 张南峰.(2002).多元体系理论[Polysystem Theory]. 中国翻译[Chinese Translation Journal](02).<br />
<br />
==Translation Strategies Sagara Seydou, Student No :201911080004, Major:Translation Studies== <br />
<br />
Translation Strategies <br />
<br />
===Abstract === <br />
<br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies.<br />
<br />
Key words: translation strategies and translational problems.<br />
<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
<br />
===Introduction===<br />
<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
<br />
===Content===<br />
<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. Chesterman’s (1997)<br />
<br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.(Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280) ==<br />
<br />
Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70<br />
<br />
<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.(Lörscher, 1991, p. 70).<br />
<br />
===Conclusion===<br />
<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
<br />
===References===<br />
<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.<br />
<br />
== The Comparison of Machine Translation and Human Translation from the Perspective of Skopos Theory---A Case Study of E-C Translation of ''A Tale of Two Cities'' as an example - 欧阳静兰 OuYang Jinglan 202020080630==<br />
<br />
<center>欧阳静兰 OuYang Jinglan </center><br />
===Abstract===<br />
Abstract (delete "Abstract here"):With the rapid development of globalization and (add "the" here) Internet, international communication is expanding, and a lot of information needs to be translated. Due to the low efficiency of human translation, machine translation is indispensable in (delete "in") today. However, due to the limitations of machine translation, the quality of machine translation is still worrying. Therefore, from the perspective of Skopos theory, this paper takes the E-C translation of ''A Tale of Two Cities'' as an example to analyze the machine translation of Google translation and Baidu translation, and compare it with the translation of Song Zhaolin, so as to explore the characteristics of machine translation and human translation, try to discuss the irreplaceable nature of human translation, and discuss how to combine machine translation with human translation to improve the quality and efficiency of translation. This paper is divided into five parts: the first part introduces the background of the current translation environment; the second part introduces Skopos Theory and discusses the feasibility of Skopos Theory in analyzing machine translation and human translation; the third part introduces the advantages and disadvantages of machine translation and human translation, and discusses the relationship between them; the fourth part is a case study to see machine translation from the perspective of Skopos theory Compared with manual translation, it is concluded that machine translation and manual translation must be combined to improve the efficiency and quality of translation. The fifth part is a summary to (change "to" into "of") this paper.--[[User:Nie Xiaolou|Nie Xiaolou]] ([[User talk:Nie Xiaolou|talk]]) 14:21, 20 December 2020 (UTC)Nie Xiaoliu<br />
<br />
===Key words===<br />
Skopos Theory, machine translation, human translation<br />
<br />
===题目===<br />
目的论视角下机器翻译和人工翻译的对比---以《双城记》的英汉翻译为例<br />
<br />
===摘要===<br />
随着全球化和互联网的迅速发展，国际的交流日益扩大，大量信息需要翻译。由于人工翻译效率低下，在越来越强调效率和质量的今天，机器翻译必不可少。然而，由于机器翻译的局限性，机器翻译的质量仍然堪忧。因此,本文以目的论视角, 以《双城记》的英汉翻译为例，分析谷歌翻译和百度翻译的机器译文, 与宋兆霖版本的中文译本对比，由此探析机器翻译与人工翻译的特点,尝试论述人工翻译的不可替代性, 并讨论如何将机器翻译与人工翻译结合提高翻译的质量和效率。本文分为五个部分，第一部分对当前翻译环境背景的介绍；第二部分对目的论进行简介，并讨论目的论用于分析机器翻译和人工翻译的可行性；第三部分介绍机器翻译和人工翻译的优缺点，并讨论他们之间的关系；第四部分进行案例分析，从目的论视角下看机器翻译与人工翻译的对比，得出提高翻译效率与质量必须将机器翻译与人工翻译相结合。第五部分对全文进行总结。<br />
<br />
===关键词===<br />
目的论 机器翻译 人工翻译 <br />
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===1. Introduction ===<br />
With the development of globalization, the growth of Internet and artificial intelligence, machine translation becomes an indispensable choice in today’s society. Compared with human translation, machine translation has the advantages of efficiency. As the traditional translation method, human translation can guarantee the accuracy of the text. In this information era, many people are thinking if（change "if" into "whether"）human translation will be replaced by machine translation. (Jin Wenlu 2019, 40)--[[User:Nie Xiaolou|Nie Xiaolou]] ([[User talk:Nie Xiaolou|talk]]) 14:21, 20 December 2020 (UTC)Nie Xiaolou<br />
<br />
In September 2016, Google released the neural network translation system, which greatly improved the quality of machine translation. In November, Baidu CEO Robin Li stated at the Wuzhen Summit of the 3rd World Internet Conference that Baidu's artificial intelligence product "automatic translation" will enter a practical state. Therefore, this paper will put the original text of Tale of Two Cities in two representative public machine translation engines at home and abroad, "Google" and "Baidu", to obtain the machine translation. Selecting texts from the famous classical novel ''A Tale of Two Cities'', and comparing machine translations and human translations based on this novel from the perspective of Skopos theory. (change "." into ",") This (change "This" into "this") paper aims to investigate the relationship between human translation and machine translation and their developments in the future. (Hu Kaibao 2016, 10)--[[User:Nie Xiaolou|Nie Xiaolou]] ([[User talk:Nie Xiaolou|talk]]) 14:21, 20 December 2020 (UTC)Nie Xiaolou<br />
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=== 2. Overview of Skopos Theory ===<br />
In the 1970s, some eminent German translation theory scholars first proposed functional translation theory. Translation theorist Katharina reiss divides text into three types: informative, expressive and operational. She suggested that according to different text types, different translation methods should be used for analysis, and different translation criticism standards should be adopted, that is, text types, language functions and translation strategies should be combined. In the translation process, it’s essential to focus on the functional characteristics of the target text. Her text type theory and translation criticism mode can be regarded as the beginning of functionalist Skopos theory. (Reiss, K, & Vermeer 1984)<br />
<br />
Hans Vermeer is Reiss's student. He further developed Reiss's theory and proposed Skopos theory. He believed that Skopos theory is based on the source text, and then may produce a series of purposeful and effective behaviors. The core of this theory is that "the purpose of translation determines translation strategies and method to achieve the expected purpose of translation" (Reiss & Vermeer 1984), German scholars Justa Holz Manttari and Christian Nord further developed this theory which based on the theory of communication and behavior, he proposed that translation theory is not a simple translation between words and sentences, but a kind of conscious behavior for the purpose of cultural communication. (Reiss, K, & Vermeer 1984)<br />
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====2.1 Three Rules of Skopos Theory====<br />
The word “Skopos” is originated from the Greek language and means purpose. Skopos theory refers to the process of translation is determined by the purpose of the translation, so the purpose rule is the highest one of translation. Generally speaking, skopos theory includes three principles: Skopos rule, coherence rule (intra-textual coherence) and fidelity rule (also known as "inter-textual coherence"). (Nord 2001, 20)<br />
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Skopos theory believes that the important principle to be followed is the "purpose" rule, it is the core rule of Skopos Theory: the process of translation should be based on the realization of the communicative function in the target language culture, and the goal to be achieved determines the entire process of translation, that is, the method determines the result. Vermeer differentiated the purpose of translation. He believes that the purpose of translation should include three levels: the purpose of the translator; the purpose of communicative; the purpose of specific translation strategies.In most cases, any translator has a certain purpose before translation, such as being entrusted by a translation company, market demand or the need to introduce technology. In most cases, "purpose" refers to the communicative purpose of translation. Under the guidance of the purpose of communication, the translator can have more space to interpret and adjust the original text. (Nord 2001, 78)<br />
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To achieve the communicative and interative function between the target text and the target receptor, the target text needs to conform to the linguistic coherence, and be understood and accepted by the readers in the context of the target language and culture. The principle of coherence means that the target text must conform to the intra-textual coherence, that is, the translation must be understood by the target reader and meaningful in the culture of the target language and the communication environment in which the translation is used. “The principle of coherence requires that the information generated by the translator (target text) must be interpreted in a manner consistent with the context of the target reader.” (Shuttleworth 2004: 75) This means the translator should maximize the translation Semantic coherence and makes the translation understandable and acceptable to the target readers. The target text can help target readers understand and successfully exchange information.<br />
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The fidelity rule refers to the inter-textual coherence between the original text and the target text, which requires "consistency between the target text and the original text" (Munday, 2010: 79). Therefore, in the translation process, the translator should not only be faithful to the original text, but also transfer the writing style and cultural factors existed in the source text. This principle requires translator to follow the purpose of translation.<br />
<br />
In the process of translation, translators should follow three principles according to Skopos Theory: the Skopos rule, the coherence rule and the fidelity rule. Among these three rules in Skopos Theory, the skopos rule is the primary principle translators should adopt in the process of translation, and the coherence rule and the fidelity rule must follow the skopos rule. So in the case of translation practice, fidelity rule is subordinate to coherence rule, and both are subordinate to the Skopos rule. In a word, Skopos rule plays a decisive role in translation process, which should be considered first in translation. (Fang Mengzhi 2011, 20)<br />
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====2.3 Application of Skopos Theory====<br />
Skopos Theory is different from traditional theories which overemphasize the features of language rules. With regard to Skopos Theory, it requires that translators should not only consider the language but also take account of factors beyond texts and language like the purpose of translation. As for ''A Tale of Two Cities'', the purpose is to make the target reader feel the same as the source target reader. Since this is a literary text, the cultural factors and rhetorical methods used in the source texts should be reflected on the target text. In addition, the feeling of the target text reader should be taken into consideration in the process of translation. Therefore, the translation should conform to habits of the target language. But guided by Skopos Theory, the advantages and disadvantages of machine translation can be easily analyzed, so that a better solution can be founded between human translation and machine translation. <br />
<br />
===3. Machine Translation and Human Translation===<br />
Translation activities have a long history. As far as China is concerned, translation has a history of more than two thousand years. However, the translation tools have rarely changed, and the translations are always been done by "translators". With the development of science and technology and the acceleration of globalization, there is an increasing need for translation, and "machine" translation has emerged. The advantages of high efficiency and low cost of machine translation make people think about whether machine translation will replace human translation. (Jin Wenlu 2019, 40)<br />
<br />
====3.1 Advantages and disadvantages of human translation====<br />
Human translation has both advantages and disadvantages. For example, human translation has the characteristics of flexibility, accuracy, high readability and humanization of language. At the same time, however, compared with machine translation, human translation is less efficient and easy to be influenced by translator's own cultural background and translation capacity so it is difficult to achieve rapid development. Before the advent of machine translation, all translation activities were done by human. Compared with machine translation, translators, as a bridge of cross-cultural communication, are more flexible. Translation itself is a complex activity. (Jin Wenlu 2019, 40)<br />
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Professional translators who have certain cultural background knowledge can choose different translation methods and strategies according to the similarities and differences between the two languages and cultures, so it is more flexible and accurate. The flexibility of human language enables the translator to express the meaning of the original text in a more abundant language, and accurately handle the rhetorical devices in the original text. Therefore, the target text of human translation must be more readable than machine translation. Human translation has a long history, and people's research on translation has never stopped. Many excellent translators have emerged in the world and put forward various translation ideas and strategies. Translation has established a relatively mature and complete theory. With the rapid development of China's economy and the increasing number of foreign exchanges, the demand for translation is on the rise. At the same time, the time spend on translation needs to be shortened. Therefore, manual translation alone cannot meet the needs of the translation market. (Jin Wenlu 2019, 40)<br />
<br />
====3.2 Advantages and disadvantages of machine translation====<br />
Machine translation refers to a language can be transferred into another language automatically with the help of machine. The idea of machine translation was firstly put forward by Weaver in his book Translation in 1949(Weaver, 1955). Since the end of the 20th century, the development of the Internet and computer technology has provided more optional software and engines for machine translation. At the same time, the corpus has become richer and more complete, greatly improving the efficiency and quality of machine translation. (Jin Wenlu 2019, 40)<br />
<br />
The current machine translation is based on the "Neural Machine Translation" (NMT) model of artificial intelligence. Currently, the popular web page machine translations include Youdao Translation, Baidu Translation, Google Translation and so on. Google is currently in a leading position in both voice translation and text translation. Google Translation is a service provided by Google to translate texts and web pages, providing instant translation between more than 100 languages. It can provide translations of words, sentences and web pages between any two languages it supports. The more human translation documents that can be analyzed for a particular language, the higher the quality of the translation. In addition, Google's web page translation is fast, especially free to use, so it has a considerable number of users in translation activities, especially among students. Therefore, this paper will take Google Translation and Baidu Translation as an example to analyze the translation quality, which is representative in the market. (Jin Wenlu 2019, 40)<br />
<br />
Generally speaking, machine translation has the characteristics of high efficiency, low cost, accuracy of terminology translation, and great development potential. Machine translation is fast and efficient, which is unmatched by human translation. Secondly, the price of machine translation is low, even free, which greatly reduces the economic cost and time cost for those who do not require high translation quality. In addition, compared to human translation, the huge corpus established by machine translation makes the translation of some terms, especially the latest scientific and technological terms, faster and more accurate. The accurate translation of these terms requires continuous learning by the translator, and learning requires a process, which has a certain test of the translator's learning ability and learning speed. At this point, human translation has uncertainty and lag. Finally, although the history of machine translation is short, it has achieved rapid development. With the advancement of science and technology and the development of society, the functions of machine translation will be more perfect and the quality of translation will be better. (Jin Wenlu 2019, 40)<br />
<br />
First of all, from a microscopic point of view, machine translation often has problems in the choice of word meaning, especially when there is one word with different meaning. It needs the translator to select the meaning based on the context, while machine translation cannot accurately choose the meaning of a word in combination with the context. What’s more, the word order of the translated sentence often does not conform to the word order and expression habits of the target language. From the aspect of tense, it is more accurate when translating English into Chinese, because words in English can directly change tense. However, there are sometimes problems such as no corresponding tenses when translating Chinese into English. From a macro point of view, machine translation does not have cultural sensitivity and is not accurate enough for the translation of some idioms and proverbs with strong cultural color. (Jin Wenlu 2019, 40)<br />
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====3.3 Relationship between machine translation and human translation====<br />
Machine translation is based on human translation, and the establishment of corpus that machine translation relies on needs human participation. When translating technical terms, machine translation corpus and parallel text can greatly reduce the time when find and determine proper equivalent terms. However, the establishment of these corpora needs to rely on well translated materials. The accuracy and usability of corpus are also affected by the quality of human translation. Therefore, they restrict and influence each other. (Jin Wenlu 2019, 40)<br />
<br />
There are more or less defects in the micro and macro aspects of machine translation. At the micro level, it mainly includes vocabulary, syntax, tense, and so on. However, at the macro level, it mainly includes text cohesion and cultural background. Therefore, human translation is essential. In addition, all machine translation inspection, modification, sorting and other work must also be carried out manually, so as to make the translation quality better and meet the requirements of communication. It can be seen that machine translation alone cannot meet the requirements of high quality translation. Translation activities cannot be separated from human participation. Therefore, with the development of machine translation, translation should be completed by both machine and human. The two are related, influenced with each other. (Jin Wenlu 2019, 40)<br />
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===4. Case Study from the Perspective of Skopos Theory===<br />
A Tale of Two Cities is a long historical novel by British writer Charles Dickens, first published in 1859. The story is set in the French Revolution and has a touching plot. It is one of the world's literary classics. The twin cities refer to Paris and London. The story connects these two cities and tells the story of the Parisian doctor Manette. He was persecuted by the brothers of the Marquis St. Evremonde due to injustice and was detained in the Bastille prison for 18 years. After being released from prison, Mannette's daughter Lucie fell in love with the enemy's son Darney. Thus, in the whirlpool of the French Revolution, scenes of family grievances and hatred were staged grandly. Life and death, good and evil are blended in conflict and changed in an instant. On the guillotine, Carton calmly sacrificed his life for love. （Dickens 2016）<br />
<br />
A Tale of Two Cities has a rigorous structure and condensed language. Dickens's profound thinking on revolution and humanity and his breathtaking writing talent are fully demonstrated. This paper selects the most representative classic sentences in the text for comparative analysis of translation, studies whether neural network machine translation software can accurately translate classic literary works, and explores whether neural network machine translation replaces manual translation in the context of artificial intelligence. The human translation was by Zhaolin Song. Among the many translation versions in China, Song’s translation was regarded as the version which closes to the source text most. (Feng Baoyin 2018, 232)<br />
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<br />
====4.1 Case Study from the perspective of Skopos Rule====<br />
In Vermeer’ opinion, the dominant rule for any translation should be the skopos rule, which means that a translation action is determined by its purposes. That is to say, the translation action should be in accordance with the target context and culture. The purposes of target text determine the translation strategies and methods used in translation process. A good translation should conform to the target culture and target audiences’ expectations. According to Nord, “Skopos of a particular translation task may require a ‘free’ or a ‘faithful’ translation, or anything between these two extremes, depending on the purpose for which the translation is needed”. Once the intended purposes are achieved, the translation will be considered as reasonable and proper. It is unnecessary for the translation to be equivalent to the source text. (Nord 1997, 102 )<br />
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Example 1: We were all going direct to heaven, we were all going direct the other way--in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only. （Dickens 2016, 15）<br />
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Google translation: 我们都直接去天堂，我们都直接去天堂- -简而言之，这一时期与目前的时期如此遥远，以至于它的一些最吵闹的当局坚持以最高的比较程度来接受它是好是坏。<br />
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Baidu translation: 我们是所有的人都直接去天堂，我们都朝着另一个方向去——简而言之，这个时期和现在的时代非常相似，以至于一些最吵闹的权威坚持要接受它，不管是好是坏，只是在最高级的比较中。<br />
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Human translation（Zhaolin Song）: 我们大家都在直升天堂，我们大家都在直下地狱——简而言之，那个时代和当今这个时代是如此相似，因而一些吵嚷不休的权威们也坚持认为，不管它是好是坏，都只能用“ 最……”来评价它。(Song Zhaolin 2005, 20)<br />
<br />
Analysis: <br />
Since this is selected from a novel, the purpose of translation should be express the meaning and beauty of the source text. According to the Google translation, it made a mistake in translating "We were all going directly the other way". The translated meaning is totally different from the original. As to Baidu translation, it expressed the meaning of the original text, while the expression way will confuse the target text reader. In regards to human translation, the translator of this edition adopts the combination of literal translation and free translation. In this way, the translation not only clearly expresses the original meaning, but also takes into account the literariness of the work, so that readers can feel the characteristics of the times more vividly.<br />
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====4.2 Case study from the perspective of coherence rule====<br />
Coherence rule is also called “intra-textual coherence”, which means that the translation should be acceptable and understandable for the target audiences and be meaningful in the communicative situation and culture in which it is received. In other words, the target text should conform to the target receivers’ situation, including their given knowledge, background culture and specific circumstances. (Nord 1997, 120)<br />
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<br />
Example 2: Questions, questions, questions! (Charles Dickens 2016, 56)<br />
)<br />
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Google Translation: 问题，问题，问题！<br />
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Baidu Translation: 问题，问题，问题！<br />
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Human translation（Zhaolin Song）: 问题一个接一个地提出来！(Song Zhaolin 2005, 68)<br />
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Analysis: In this sentence, the original text uses three "questions" in a row to enhance the tone. However, Google and Baidu Translation directly translated it to "问题，问题，问题！". It sounds too blunt to read. The target text translated by Google and Baidu cannot reflect the meaning of the original text. What's more, it makes target readers hard to get meaning of the text. While the translator chose the free translation method to make the translation more natural and smooth. The translated text followed the coherence rule in the process of translation.<br />
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Example 3: But just because he had a powerful enemy---an enemy with the power to send him to prison and to keep him there, hidden and forgotten, for eighteen years. (Charles Dickens 2016, 102)<br />
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Google translation: 但是仅仅因为他有一个强大的敌人-一个有能力将他送进监狱并将其隐藏和遗忘在监狱里长达十八年的敌人。<br />
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Baidu translation:只是因为他有一个强大的敌人，一个有能力把他送进监狱，把他关在那里，隐藏起来，被遗忘18年。<br />
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Human translation(Song Zhaolin): 而只是因为他有一个强大的敌人-这个敌人拥有权势将他投进监狱，而且把他在那里与世隔绝、被人遗忘地关了18年。(Song Zhaolin 2005, 130)<br />
<br />
<br />
Analysis: In terms of grammar, English uses long sentences, which are connected by functional words, such as conjunctions, prepositions and relative words. The syntactic structure is relatively complex and it is a hypotactic language. Chinese is a paratactic language. In the process of E-C translation, we often use disassembly syntax to translate a long and complex English sentence into several short and simple Chinese short sentences. From Google Translation, it directly translated the structure of the original text. The target text created by Google translation doesn't conform to target language structure. While the translation of Baidu almost in accordance with the target language structure. As to the human translation, not only was the structure, but also the meaning was perfectly expressed.<br />
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====4.3 Case study from the perspective of fidelity rule====<br />
Fidelity rule is also named by Vermeer as “intertextual coherence”, which puts emphasis on the relationship between the source text and target text. Based on Skopos theory, fidelity rule requires that the target text should be in accordance with the source text, which means the information contained in the source text should be exactly conveyed by the target text under the translators’ efforts. (Nord 1997, 140)<br />
<br />
<br />
Example 1: It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us. （Dickens 2016, 15）<br />
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Google Translation: 那是最美好的时光，那是最糟糕的时光，那是智慧的时代，那是愚昧的时代，那是信仰的时代，那是轻信的时代，那是光明的季节， 是黑暗的季节，是希望的春天，是绝望的冬天，我们眼前的一切，眼前的一切。<br />
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Baidu Translation: 那是最好的时代，最坏的时代，智慧的时代，愚昧的时代，信仰的时代，不信的时代，光明的季节，黑暗的季节，希望的春天，绝望的冬天，我们面前什么都有，面前什么都没有。 <br />
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Human Translation (Zhaolin Song): : 那是最美好的时代，那是最糟糕的时代；那是个睿智的年月，那是个蒙昧的年月；那是信心百倍的时期，那是疑虑重重的时期；那是阳光普照的季节，那是黑暗笼罩的季节；那是充满希望的春天，那是让人绝望的冬天；我们面前无所不有，我们面前一无所有。（Song Zhaolin 2005, 20）<br />
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Analysis: This is the classic opening paragraph in "A Tale of Two Cities", and it can be said to be very popular. On the whole, because of the simple structure of this paragraph, the three machine-translated translations all accurately express the content of the original text, but one shortcoming is that it is difficult for machine translation to express the unique beauty of rhythm of the original text.<br />
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Through the analysis of the translation of commonly used machine translation software and human translation from the perspective of Skopos Theory, we can conclude that for the translation of literary works, machine translation can accurately express the meaning of the original text, even equal to manual translation if it is some simple sentence expression. However, the quality of machine translation needs to be improved some sentences with complex sentence patterns and difficult grammatical structures. Therefore, the translation of literary works by machine translation still has a long way to go.<br />
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===5. Conclusion===<br />
The main purpose of this paper is to find a better solution between machine translation and human translation under the guidance of the Skopos Theory for optimizing weaknesses of machine translation platforms, which not only generates solutions to errors, but also improves the quality of machine translation. <br />
<br />
Theoretically, this paper applies Skopos Theory to guide human translation and machine translation of literary texts. Machine translation can be regarded as a basis of human translation, while those errors caused by machine translation can be improved manually after the completion of machine translation. Meanwhile, human translation by employing appropriate translation methods and techniques, such as semantic conversion, amplification, omission and so on, human translation based on machine translation enormously solves errors of machine translation which further optimizes weaknesses of machine translation. Human translation process also becomes more efficient with the help of machine. <br />
As for machine translation, firstly, machine translation platforms can’t replace translators on account of its incomplete corpus and limitations in transferring the cultural meaning. Secondly, errors at lexical level caused by defects of machine translation are much more than that at syntactical level in F396P Aircraft Tow Tractor Maintenance Instruction. Lastly, machine translation platforms are restricted to contexts of language, situation and culture which lead to incorrect target text. <br />
<br />
In regard with human translation, from the perspective of Skopos theory, human translation is more understandable and readable to target readers than that of machine translation. It’s essential for the translator to know typical errors in machine translation, features of chose machine translation platforms and characteristics of source text, which could fascinate the efficiency of translation. All in all, machine translation platforms enhance the efficiency of translating large amount of material and human translation provides a solution for machine translation of poor quality. Machine translation and human translation are complement to each other.<br />
<br />
===References===<br />
* Charles Dickens. (2016). A Tale of Two Cities. Macmillian.<br />
<br />
* Fang Mengzhi 方梦之. (2011). 中国译学大辞典 [A Dictionary of Translation Studies in China] 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
<br />
* Feng Baoyin冯宝茵 (2018). 从读者反应论对比两个《双城记》译本 [A comparative study of two versions of a tale of two cities from the perspective of reader response theory]. 北方文学, Northern Literature (36):232.<br />
<br />
* Hu Kaibao & Li Yi胡开宝 & 李翼. (2016). 机器翻译特征及其与人工翻译关系的研究. [Research on the characteristics of machine translation and its relationship with human translation] 中国翻译 Chinese Translation (05),10-14. <br />
<br />
* Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. 智库时代 Think Tank Times (40) 282-284.<br />
<br />
* Mark Shuttleworth (2004). Dictionary of Translation Studies. Foreign Language Teaching and Research Press. 75.<br />
<br />
* Munday, J. (2001). Introducing Translation Studies: Theories and Application. London: Routeledge. 78.<br />
<br />
* Reiss, K & Vermeer, H. J. (1984). Groundwork for a General Theory of Translation. Tubingen: Niemeyer.<br />
<br />
* Song Zhaolin宋兆霖 (2005). 双城记 A Tale of Two Cities 中国戏剧出版社, China Drama Press.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=115841History of Translation Studies 102020-12-19T13:41:59Z<p>Han Wanzhen: /* Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen 202020080603 */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
(please add your student number and major)--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 13:10, 18 December 2020 (UTC)<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of original language and target language, but this does not mean that translation is limited to a certain language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, have not been covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also made a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, one needs to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of readers' understanding and appreciating the original text with those of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text is called the minimum functional equivalence.The readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text,which is called the maximum functional equivalence. <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures.Similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focuses mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English.<br />
<br />
From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis.That is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, in which verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator is not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which is direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, translators are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word, which makes it even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence in form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
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Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with are going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, translators have to choose words or phrases to express it in a different way based on the context. For example,“Take care. Hope to see you soon.” is polite and emotional way to express our feelin .<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , translators have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, translators have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to translator's mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, translators can find that “club” here may refers a sort of hitting. Consequently, translators have to consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore,proper translation skills are needed to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes translators can translate the sentence from word by word or phrase by phrase but in most cases they will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
It is obvious that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, translators can choose literal translation so as to achieve the formal equivalence or free translation based on functional equivalence. In daily life, Chinese people often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus the sentence will be translated into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, it can be seen that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, translators need to pay more heed to textual equivalence. A sentence can be translated in different ways but trasnslators have to choose one based on the context. <br />
<br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, translators need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, translators can figure out exactly his characteristics and reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. Translators will find different types of texts in the process of translation and must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation.<br />
<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Theory of functional equivalence and formal equivalence matters a lot and has guided a great deal of translation practices. Though having been developed a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fittest translation. --[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 09:03, 19 December 2020 (UTC)<br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, can the translation be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. Translators must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)(Separate the paragraph)--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 09:03, 19 December 2020 (UTC)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
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Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
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Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
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Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
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Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
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Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
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Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
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Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
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Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
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尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
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Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654 法语语言文学</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in translation of science fiction.<br />
<br />
The success of Hao Jingfang's science fiction novel "Folding Beijing", which won the Hugo Award for Best Novelette in 2016, could not have been achieved without the rigorous translation work of Ken Liu. The translation of this novel takes the response of the readers of the translated text as the starting point, preserving the meaning and style of the novel while effectively conveying Chinese culture, which is in line with the requirement of functional equivalence theory that "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". Nida's functional equivalence theory, one of the first translation theories introduced into China, has had a profound influence on the translation studies of various literary genres in China. This paper examines the English translation of "Folding Beijing", analyzes Ken Liu's use of Eugene Nida's functional equivalence theory in his translation, and shows the value of functional equivalence theory for the translation of science fiction.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:05, 19 December 2020 (UTC)<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
In the science fiction novel "Folding Beijing", the future Beijing is overpopulated. To solve this crisis, it is transformed into a hierarchical Folding City. The Folding City is divided into three spaces. They share 48 hours. The first space is occupied by the upper class of society, who have a 24-hour time cycle at their disposal; the second space is occupied by the middle class, who can spend 16 hours; and the third space is occupied by the lower class, who have only eight hours of night. Lao Dao belongs to the third space. He wants to send his daughter to a good school, and in order to earn money, he ventures into the second and third spaces to deliver letters to others. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:12, 19 December 2020 (UTC)<br />
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This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information.<br />
<br />
This science fiction novel has many Chinese characteristics and many Chinese native words. The cultural differences between China and the West due to regional factors and customs are a major challenge for translation. The translator must not only consider the reader's understanding and feelings, but also ensure that the local color in the work is not removed. The theory of functional equivalence suggests that translation should not be confined to form, and the translator can make necessary adjustments to the form and structure of the original text in order to achieve equivalence of content and information.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:12, 19 December 2020 (UTC)<br />
<br />
Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence are achieved.（Zhou Xingyang,2018:11）<br />
<br />
Nida's functional equivalence theory has had a profound impact on China and has brought translators new and effective methods of translation guidance. We can see that Ken Liu is also trying to achieve balance and harmony between the translation and the original text when he translates science fiction novels. This paper analyzes the English translation of "Folding Beijing" from the perspective of functional equivalence theory and explores how translators achieve the closest equivalence to the original text and whether the ideal equivalence is achieved from the perspectives of meaning, genre and culture.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:12, 19 December 2020 (UTC)<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. （Zhao Dandan,2011:1）<br />
<br />
Eugene A. Nida, an American scholar and translator, explained dynamic equivalence translation in his influential book,Toward a Science of Translating. The aim of dynamic equivalence is the closest and most natural equivalence between the target text and the source text, focusing on the equivalence of the reader's response, not just the equivalence of content and form.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:28, 19 December 2020 (UTC)<br />
<br />
In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. （Nida,2004:24） <br />
<br />
In "The Theory and Practice of Translation", Nida defines dynamic equivalence as follows. Dynamic equivalence is defined as the degree to which the receptors of information in the receptor language react to the information in essentially the same way as the receptors in the source language react to the information (Nida, 2004: 24) Nida's dynamic equivalence theory requires that the translated reader's reaction to the translation should be the same as the original reader's reaction.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:28, 19 December 2020 (UTC)<br />
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Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
Because dynamic equivalence was controversial in some respects, Nida replaced it with a more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment required to produce a satisfactory equivalent translation. Since a functionally equivalent translation is defined as the closest and most natural equivalent translation of the source language message, the translator's achievement of functional equivalence follows three principles.In his book Language, Culture and Translation, Nida divides functional equivalence into two levels of categories:the minimal level and the maximum level.The minimal level,as a realistic definition of functional equivalence, is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did".(Nida 1993:118)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:28, 19 December 2020 (UTC)<br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.（Zhao Dandan,2011:1）<br />
<br />
In order to achieve functional equivalence, the translator must make the translation conform to (1) the context of the source language message, (2) the response of the reader of the recipient language, and (3) the recipient language and culture as a whole. Nida defines the reader's response as the essence of his functional equivalence theory,namely from the form and content of the message to the reader's response. It differs from traditional translation theory, which emphasizes verbal comparison between the original and the target text. Functional equivalence involves the reader's response. If the target language readers' understanding and appreciation of the target language is basically the same as that of the readers of the original text, it can be regarded as functional equivalence of the target language. In other words, the functional equivalence of Nida emphasizes the reader's reaction to translation.（Zhao Dandan,2011:1）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:28, 19 December 2020 (UTC)<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in translation of Folding Beijing from lexical, syntactic and discourse perspectives.(Nida,2004:12)<br />
<br />
Nida and Taber point out that "translation consists in reproducing the closest natural equivalence of source language information in the receptor language, above all in terms of meaning." Meaning will be discussed in this chapter at three levels: word, sentence, and segment, in other words, these are the three levels of detailed analysis of lexicon, syntax, and discourse. According to the theory of functional equivalence, translation is not only about word-for-word equivalence, but also about discovering the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from the perspectives of lexis, syntax and discourse (Nida, 2004:12).--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:（Din Juan,2011:22）<br />
<br />
In literary translation, it is always a challenge to correctly interpret the meaning of a word or phrase. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, and they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is the most appropriate. In the English translation of Beijing Folding, there are many examples of how the translation can achieve functional equivalence with the original at the lexical level, as follows: (Ding Juan, 2011:22)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", In this way, the translation better expresses the author's intention and conveys what appears to be a bad temper. --[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
The author did not literally translate “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is owing to the translator's own understanding of the text, he hopes readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to convey the original meaning.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. （Din Juan,2011:24）<br />
<br />
Syntax, as a rule, refers to the study of how to construct sentences correctly with the words in a language. In literary translation, the translator should make the syntax easy to be understood by the readers. Translators should take full account of the syntactic differences between English and Chinese.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
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The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.（Din Juan,2011:24）<br />
<br />
The differences between English and Chinese grammar are mainly reflected in three aspects. First, the use of conjunctions and relational words in English is very frequent. Secondly, English speakers focus on object consciousness and are accustomed to the order from small to large objects and from specific to general; in Chinese texts, there is usually a chronological order of time, space or cause and effect. Finally, English usually emphasizes important information at the beginning of a sentence, while Chinese tends to process information from the stale to the fresh in order to impress (Ding Juan, 2011: 24).--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: （Din Juan,2011:24）<br />
<br />
In order to achieve functional equivalence with the original, we must not only translate the meaning of the words, but also translate the syntactic structure into the appropriate form. The following are examples of how the English translation of Folding Beijing achieves functional equivalence with the original at the syntactic level:（Din Juan,2011:24）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 1:<br />
" 现在政府太混沌了，做事太慢，僵化，体系也改不动。'他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。'他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’" （Jingfang Hao 2016:15）<br />
<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
We can see that in the translation of this passage, the translator clearly adjusted the word order, pushing what the same person said before the pause to the next sentence to fit the logic of the English reader." Selection should also be liberalized" ,the literal translation of this sentence must be incomprehensible to the reader, so the reader adds to this sentence and translates it as "I'll also work to expand the pool of candidates for government service and promotion", the translator perfectly explains the meaning of "放开".--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
In this passage, the text emphasizes "the past" twice. To achieve the same emphasis in the English translation, the author chose to adjust the word order by placing "In the dim lamplight" between the two sentences instead of using subordinate clause like"... childhood that...".--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, such as "as if", "from where", "that", etc. This is because the syntax of the two languages is different.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:47, 19 December 2020 (UTC)<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.(Din Juan,2011:27）<br />
<br />
Nida argues that readers may have difficulty accepting an approximate formal translation due to the intricacies of the discourse structure and the preconceived knowledge of the original content. Therefore, it is necessary to choose a "rewriting" approach to make the translation acceptable to the reader. In literary translation, the translator must pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be comparable to the original text in terms of discourse level. A dialogue from Folding Beijing and its English translation is selected below as an example of literary translation achieving functional equivalence at the discourse level:(Ding Juan,2011:27)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:55, 19 December 2020 (UTC)<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
Conversational conventions in Chinese are different from those in English, so some adjustments are often made in translation. The form of the dialogue is not exactly translated from Chinese, but the understanding of the text is the same for the readers. For example, "夹了新上来的热菜" is translated as "spooned a serving of the new hot dish", and the translator changes the action to "spoon", which is more in line with Yi Yan's identity image, it is more suitable as the girl in the first space to spoon the dish to the old knife."推给老刀" is translated as "She pushed them across the table toward Lao Dao", which adds some actions to make it more vivid.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 09:55, 19 December 2020 (UTC)<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.（Din Juan,2011:30）<br />
<br />
Each writer has his or her own writing style, which no one can imitate perfectly. In other words, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows linguistic characteristics, and the English translation shows the translator's attempt to achieve functional equivalence at the stylistic level.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.（Din Juan,2011:30）<br />
<br />
Rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form, the counterpart of dialectic. The use of rhetoric can create vivid images, vibrant scenes, and enhance the effectiveness of literature.（Din Juan,2011:30）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
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In this passage, the original text compares a hungry stomach to "深渊", and the English translation also uses this metaphor to form a rhetorical functional equivalent.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
It is a metaphorical sentence and words like "西山" and "孤" in the original text are not translated. They are translated into "an island in the sea", this description is enough to show the image of a folded city.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
This paragraph has a personification that "skyscrapers" have "heads, feet, necks, and arms" and are "like the humblest of servants," and the use of rhetoric allows people to imagine the folding diagram of the city through the image of a person. By comparing the buildings to a herd of beasts, it shows its scale and the sense of fear and oppression it brings.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
In this sentence, "怪胎" is translated as "monster" and "born" conveys the same meaning, so the translator did not have any trouble.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
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=====2.2.2 Dialects=====<br />
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Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.（Din Juan,2011:33）<br />
<br />
The dialect reflects the local characteristics and is the author's own writing style. Sometimes this is a problem in translation. In the following example, we can see how the translator deals with this problem. (Dingjuan, 2011:33)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
In conclusion, the use of either rhetoric or dialect in literary works fully reflects the author's writing style. Therefore, in literary translation, translators should study the differences between the source language and the target language in the way of expressing stylistic differences and find out the best way to compensate for these differences. In this way, literary translation can achieve the maximum functional equivalence at the stylistic level.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:07, 19 December 2020 (UTC)<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.（Zhou Xingyang,2018:47）<br />
<br />
Cultural differences between two languages are also issues that translators should be aware of in the translation process. People who are exposed to different cultures have different ways of thinking, values, social customs, etc. Translators need to understand both cultures and fully express the cultural elements contained in the original text. At this point, translation plays a role in intercultural communication. The translator must present the cultural meaning shown or implied in the original text to the reader so that the translation achieves cultural equivalence with the original text. This chapter will analyze the English translation of Folding Beijing from the perspectives of food culture, folk culture, and idiom culture to show how it achieves functional equivalence with the original text. (Zhou Xingyang,2018:47)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.（Din Juan,2011:39）<br />
<br />
The city described in Folding Beijing is the political and cultural center of China, a city with deep cultural accumulation. In the novel, there are many elements belonging to traditional Chinese food culture. This part will analyze how the translator managed to translate these cuisines into a successful counterpart.（Din Juan,2011:39）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
"炒面" is a famous traditional Chinese snack. Translators translate it as "chow mein" instead of "Chinese chow mein". In the dictionary, "chow mein" means Chinese-style fried noodles with small pieces of meat and vegetables. This translation also gives the reader a more intuitive idea of what the dish is.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Here, foreignization method is used, and "白酒" is translated as "baijiu". The translator does not use words like "spirits", which retains Chinese cultural characteristics and achieves a communicative effect at the same time.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
Example 3:<br />
<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.（Zhou Xingyang,2018:53）<br />
<br />
The characteristic of this dish is that it is first boiled in water and then stir-fried. The translator has captured this feature in his translation, trying to make people understand the meaning of "回锅", which is made with pork, and he hopes that readers of the English translation will see the image of this dish in their minds, just like the Chinese do.（Zhou Xingyang,2018:53）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.（Zhou Xingyang,2018:52）<br />
<br />
Chinese people also have their own unique lifestyles, customs, behavior patterns, etc. in terms of vocabulary. The following will analyze the functional equivalence of translation in folk culture. (Zhou Xingyang,2018:52).--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he uses the word "shared" and he adds the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where friends and relatives share several dishes among themselves. The purpose of the passage is to show the boy's poverty. The translator takes into account the differences between Chinese and Western cultures, where Westerners behave differently, so he uses the word "sharing" and adds the word "family style" to make it easier for the reader to understand this behavior.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
The culture of hometown is one of the major characteristics of Chinese culture. People from the same hometown share similar living habits, upbringing and cultural background, so even strangers can get acquainted quickly and even help each other. Since Lao Ge and Lao Dao are from the third dimension, the translator explains the term "老乡" from a geographical perspective." 管事儿" means to have some authority. The translator also explains this word to make it easy for readers to understand.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is an euphemism used in China when it is inconvenient to offer money directly. In translation, the translator also considered an euphemistic way of expression, so he used the word "appreciation".<br />
<br />
In this passage, Yi Yan says that she hopes Lao Dao will help her keep her secret, so she wants to use money to give Lao Dao." 心意" means money, which is a Chinese euphemism when it is not convenient to give money directly. In the translation, the translator also considered it a euphemism, so the word "appreciation" was used.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
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=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.（Zhou Xingyang,2018:51）<br />
<br />
Idioms are an important part of the vast and profound Chinese culture. Chinese people use these idioms in their daily life and writing, but some idioms sometimes have different meanings in different contexts. However, some idioms sometimes have different meanings in different contexts, and it is important to pay attention to the differences between the two cultures when translating them.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers.<br />
<br />
The author uses many idioms in the article, such as "饿虎扑食", which the translator translates as "to eat in a heartbeat". Although the translation is easy to understand, without the image of a person eating very hungry, it seems that English readers cannot achieve the same understanding and reaction as Chinese readers from the perspective of functional equivalence.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
And "(盘子)一片狼藉" is translated as "the plate is a mess", which is a description of a messy situation on the plate. And "the beauty of adulthood" is translated as "in that case, I am doing a good deed by keeping quiet", the idiom in the original text was originally used to describe how Lao Dao felt that he kept the secret that Yi Yan and Qin Tian might be together in the future. The translator translated the phrase abstractly into the English translation.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:22, 19 December 2020 (UTC)<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.（Zhou Xingyang,2018:56）<br />
<br />
The English translation of Folding Beijing is analyzed from three aspects of meaning, style, and culture using this paper's functional equivalence theory, and it is concluded that the English translation meets the English readers' understanding of the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and reciprocal Chinese translation of Folding Beijing for English readers. (Zhou Xingyang,2018:56)--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:25, 19 December 2020 (UTC)<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyze from three aspects: meaning, style and culture "Folding Beijing" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western cultures, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is basically the same as that of the source language readers, so the target language can be regarded as a functionally equivalent translation. Analyzing the English version of Folding Beijing from three aspects: meaning, style and culture, we can see that linguistically, although Chinese and English are very different in logic and grammar, and there are many differences between Chinese and Western cultures, the translator still tries to keep the original content and find more suitable words in the translation.--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:25, 19 December 2020 (UTC)<br />
<br />
In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.（Tan Zaixi,1999）<br />
<br />
In some specific contents, the translators do not translate into exactly the same form, which is also in line with Nida's theory of functional equivalence, because Nida also suggests that translation should not be limited to form, and the translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original, which may be an area for improvement. Nida's functional equivalence theory does provide a good theoretical model for the translation of science fiction novels, which is of great value.（Tan Zaixi,1999）--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 10:25, 19 December 2020 (UTC)<br />
<br />
===References===<br />
<br />
Hao Jingfang.(2015).Folding Beijing[J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy<br />
<br />
Hao Jingfang郝景芳.(2016).孤独深处[The Depth of Loneliness].南京：江苏凤凰文艺出版社[Nanjing:Jiangsu phoenix literature and art publishing,LTD]：1-40<br />
<br />
Nida,Eugene A.(1993)Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press：118<br />
<br />
Nida,Eugene A.(2001)Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press<br />
<br />
Nida,Eugene A. & Taber.(2004) Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press：12-24<br />
<br />
Tan Zaixi谭载喜.(1999).新编奈达论翻译[A new version of Nida's theory on translation].北京:中国对外翻译出版公司[Beijing:China Translation and Publishing Corporation]<br />
<br />
Xu Jun,Mu Lei许钧,穆雷.(2009).翻译学概论[Introduction to translatology].南京：译林出版社[Nanjing: Yilin Press]<br />
<br />
Zhao Dandan赵丹丹.(2011).浅论奈达的功能对等理论[Nida's theory of functional equivalence].湖北：文学教育[Hubei:Literature Education]<br />
<br />
Zhou Xingyang周兴阳.(2018).从功能对等理论视角看《北京折叠》英译本研究[Chinese Science Fiction Translation in the Perspective of Functional Equivalence-A case Study of Beijing Zhe Die and its English Version-Folding Beijing].新疆大学[Xinjiang University]<br />
<br />
Wang Guiyuan王桂圆.(2018)系统功能语言学视角下《北京折叠》英译研究[A Study on The Translation of Folding Beijing from the Perspective of Systemic Functional Linguistics].安徽：海外英语[Anhui：Overseas English]<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
<center>余妮 Yu Ni No.202070080620</center><br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. Besides, there are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s version has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. --[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 10:05, 17 December 2020 (UTC)Yang Chenting<br />
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===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
“The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy”(Shi Qiulei,2012). In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. <br />
<br />
“The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy”(Shi Qiulei,2012). In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. --[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 10:05, 17 December 2020 (UTC)Yang Chenting<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:05, 17 December 2020 (UTC)Yang Chenting<br />
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The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921” (Wu Shanshan, 2012). In the 1980s, Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
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The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) which was co-translated by Kong Xiangwo and Wang Jing in 1921” (Wu Shanshan, 2012). In 1980s, Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable, for it has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:05, 17 December 2020 (UTC)Yang Chenting<br />
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American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. With the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:05, 17 December 2020 (UTC)Yang Chenting<br />
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The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The following chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author makes a conclusion.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:05, 17 December 2020 (UTC)Yang Chenting<br />
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===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence.<br />
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In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, according to the nature of translation. He pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language(Guo Jianzhong, 2000).<br />
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The equivalence in “dynamic equivalence” includes four aspects—lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, we should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural reaction of the source language in the target language(Guo Jianzhong, 2000).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
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Firstly, we should create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully displays the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow?<br />
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Secondly, if meaning and culture concepts cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost not much snow in southern China all year round. Therefore, based on their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow?--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”. (Guo Jianzhong, 2000)<br />
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In the translation, translators can eliminate cultural differences by changing the form of vocabularies. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and the image of “雨后春笋”. (Guo Jianzhong, 2000)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
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Thirdly, if the change of form is not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Re-creation” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:12, 17 December 2020 (UTC)Yang Chenting<br />
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===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014).<br />
<br />
Oscar Wilde, born in Dublin, Ireland, is a “born for art” writer. He was known for his plays, poetry, fairy tales and novels. As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:17, 17 December 2020 (UTC)Yang Chenting<br />
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The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes.<br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In this play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:17, 17 December 2020 (UTC)Yang Chenting<br />
<br />
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Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.(Wilde, 2009)<br />
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Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies, revealing the hypocritical ethical concepts in Victorian era.(Wilde, 2009)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:17, 17 December 2020 (UTC)Yang Chenting<br />
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As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.(Yu Guangzhong, 1986)<br />
<br />
Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is frequently used in the play, including the drama title and characters’ names.(Yu Guangzhong, 1986)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:17, 17 December 2020 (UTC)Yang Chenting<br />
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====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010).<br />
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The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:21, 17 December 2020 (UTC)Yang Chenting<br />
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Qian Zhide translated it as “名叫埃纳斯特的重要性”. He just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006).<br />
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Qian Zhide translated it as “名叫埃纳斯特的重要性”. He just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared to previous versions, his version was more personal, as his own reminder of the original texts. In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:21, 17 December 2020 (UTC)Yang Chenting<br />
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Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. “Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into ‘认真为上’”(Tong Fangli,2006).<br />
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Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. “Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into ‘认真为上’”(Tong Fangli,2006).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:21, 17 December 2020 (UTC)Yang Chenting<br />
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From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time.In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》).” So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers”(TongFangli,2006).<br />
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From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time.In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》).” So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers”(TongFangli,2006).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:21, 17 December 2020 (UTC)Yang Chenting<br />
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=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). <br />
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Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections. Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:24, 17 December 2020 (UTC)Yang Chenting<br />
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He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
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He holds that translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:24, 17 December 2020 (UTC)Yang Chenting<br />
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Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004).<br />
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Yu Guangzhong’s version of The Importance of Being Earnest was first published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers but also for Chinese audiences and actors. Therefore, his translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:24, 17 December 2020 (UTC)Yang Chenting<br />
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===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
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So far, there are three famous versions of The Importance of Being Earnest—Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:26, 17 December 2020 (UTC)Yang Chenting<br />
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“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. <br />
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“Functional equivalence emphasizes translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:26, 17 December 2020 (UTC)Yang Chenting<br />
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Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. “In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference” (Wen Tong, 2012).<br />
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Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. “In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference” (Wen Tong, 2012).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:26, 17 December 2020 (UTC)Yang Chenting<br />
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=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration.<br />
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“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but in different meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. “In Chinese, “任真” and “认真” are homonyms，like the English homonyms” (Yin Lijing, 2012). Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English.<br />
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Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. “In Chinese, “任真” and “认真” are homonyms，like the English homonyms” (Yin Lijing, 2012). Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. (Wang Chao, 2016)<br />
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It not only facilitated the needs of the audience but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience would be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. (Wang Chao, 2016)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
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In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. <br />
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Yu Guangzhong translated “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, “they expressed the same meaning that the person who named like that was double-faced” (Wang Chao, 2016), so the function of the original and the target language are the same. <br />
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In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, “they expressed the same meaning that the person who named like that was double-faced” (Wang Chao, 2016), so the function of the original and the target language remain the same.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality.<br />
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Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning.<br />
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In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:32, 17 December 2020 (UTC)Yang Chenting<br />
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=====Translation of Characters’ Dialogues=====<br />
“There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
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“There are many allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
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(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.<br />
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(1) ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. “He employed rhetorical devices in Chinese to replace alliteration” (Yang Wenqian, 2014).. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”.<br />
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In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. “He employed rhetorical devices in Chinese to replace alliteration” (Yang Wenqian, 2014).. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. (Wu Shanshan, 2012) Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. <br />
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(2) CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. (Wu Shanshan, 2012) Therefore, from Chasuble’s point of view, his death may be a shake off for Jack. Here, “bitter” and “blessings” employed alliteration devices.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. <br />
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Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can still benefit from them. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The meaning the Chinese saying expressed in the Yu Guangzhong’ s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting<br />
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An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence” (Yang Wenqian, 2014).<br />
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An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence” (Yang Wenqian, 2014).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:38, 17 December 2020 (UTC)Yang Chenting <br />
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======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ thoughts and the bourgeois society of Victorian era. Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while she says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox (Wu Shanshan, 2012). <br />
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Paradox is a device favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ thoughts and the bourgeois society of Victorian era. Lady Harbury lost her husband. As common sense, the readers would think she may become old, while she says “she looks quite twenty years younger”. In this sentence, paradox was employed. Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox (Wu Shanshan, 2012).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:44, 17 December 2020 (UTC)Yang Chenting<br />
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After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
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(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication" (Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. <br />
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In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication" (Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect. In example 4, what amused the audience was the conclusion contrary to the reasons.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:44, 17 December 2020 (UTC)Yang Chenting<br />
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Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text. (Wu Shanshan, 2012)<br />
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Yu Guangzhong added a Chinese conjunction “所以”. With it, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the readers will not be attracted by this line. This version remained the ironic effect of the source text. (Wu Shanshan, 2012)--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:44, 17 December 2020 (UTC)Yang Chenting<br />
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======Antithesis======<br />
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(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. <br />
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"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators. Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty. Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:46, 17 December 2020 (UTC)Yang Chenting<br />
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As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul (Shen Zhengrong, 2007).<br />
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As a matter of fact, the target language seemed to be better than the source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul (Shen Zhengrong, 2007).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:46, 17 December 2020 (UTC)Yang Chenting<br />
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(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married, and she compared the two reasons of not getting married. (Wen Tong, 2012). Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married, and she compared the two reasons of not getting married. (Wen Tong, 2012). Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in the target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:46, 17 December 2020 (UTC)Yang Chenting<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works.<br />
<br />
Through the analyses of Yu Guangzhong’s version, we may have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is the most popular one among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:50, 17 December 2020 (UTC)Yang Chenting<br />
<br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why it becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original (Wen Tong, 2012).<br />
<br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why it becomes the most successful play of Wilde is the variety of rhetorical devices. In the process of translation, Yu Guangzhong grasped this point. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original (Wen Tong, 2012).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:50, 17 December 2020 (UTC)Yang Chenting<br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs (Wang Chao, 2016). <br />
<br />
The second translation strategy is that the form can be changed properly but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning. The beauty of the original will be destroyed, too. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs (Wang Chao, 2016).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:50, 17 December 2020 (UTC)Yang Chenting<br />
<br />
For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers. In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice (Wang Chao, 2016).<br />
<br />
For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and added a sense of amiability to Chinese readers. In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice (Wang Chao, 2016).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:50, 17 December 2020 (UTC)Yang Chenting<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies (Chen Yaoyao, 2019). <br />
<br />
<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we can have a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”. In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies (Chen Yaoyao, 2019).--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:53, 17 December 2020 (UTC)Yang Chenting<br />
<br />
One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed but the meaning and satirical effect cannot be reduced. With these strategies, we can produce better translation. Even though we can gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 11:53, 17 December 2020 (UTC)Yang Chenting<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
<br />
Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
<br />
Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
<br />
Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
<br />
Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
<br />
Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
<br />
Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
<br />
Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
<br />
Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
<br />
Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
=Applicaton of Translation Theories=<br />
==Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen 202020080603== <br />
<br />
===Abstract===<br />
With the development of economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have been continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and also in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
With the development of economic globalization,exchanges between countries have become more and more frequent and areas of cooperation have been continued to expand.The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and also in guiding interpreting practice. Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize.--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 12:58, 16 December 2020 (UTC)<br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
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===1.Introduction===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
<br />
===1.1 Introduction of Interpretive Theory===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has an unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
<br />
The theory of this school is directly derived from the practice of interpretation and has an unique inspiration for the study of translation.--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 12:15, 18 December 2020 (UTC)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicit), which means that the speaker actually wants to express the meaning: the second is the explicit, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
<br />
The first is the implied meaning(implictit), which means that the speaker actually wants to express the meaning: the second is explicit, which the speaker actually says content.--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 12:15, 18 December 2020 (UTC)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understanding:the first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
understanding: the first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and though contend to be expressed, this stage is called interpretation of discourse. --[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 12:15, 18 December 2020 (UTC)<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
<br />
===1.2 Introduction of Interpretation===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
<br />
===2. Literary Review===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
<br />
===2.1 The Research on Interpretive Theory===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
<br />
At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
===2.2 The Research on Interpretation under the Guide of Interpretive Theory===<br />
<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
<br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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===3.Translation Strategies based on Interpretive Theory===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
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Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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===3.1 Free Translation===<br />
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The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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===3.2 Addition of Message===<br />
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Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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===3.3 Positive and Negative Translation===<br />
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As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie 2020, 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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===Conclusion===<br />
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In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. <br />
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Translators should use translation strategies flexibly.The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen 2014, 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer 2001, 45-50)<br />
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In this era of international interpreting research talents, the brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer 2001, 45-50)<br />
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In this era of international interpreting research talents, the brilliance of the interpretive theory has become the past.--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 12:15, 18 December 2020 (UTC)<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin 202020080593==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
The “article” would better to be “paper” The “problem” would better to be “ disputation” or “controversy”--[[User:Yi Huan|Yi Huan]] ([[User talk:Yi Huan|talk]]) 09:45, 19 December 2020 (UTC)<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being.<br />
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Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures.<br />
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On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
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====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
<br />
==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
<br />
==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
<br />
=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
<br />
=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
<br />
By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
<br />
Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
<br />
Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
<br />
Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
<br />
He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
<br />
==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 比较文学与跨文化研究==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
安德烈·勒菲弗尔;《翻译，历史和文化论集》; 刘宓庆;《中西翻译思想对比研究》;文化转向;约翰·德莱登;翻译原则--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 11:34, 19 December 2020 (UTC)<br />
<br />
===1.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014) Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
<br />
In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden's comparison of the translator and slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014) Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of Western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 07:56, 18 December 2020 (UTC)<br />
<br />
In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72) Finally, the author will show some scholars’ appraisals of this book.<br />
<br />
In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
<br />
All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===2. Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. "Lefevere's later work on translation and culture in many ways represents a bridging point to the 'cultural turn'."(Munday 2016,199) As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the "cultural turn" of translation proposed by Translation Studies. <br />
<br />
In general editor's preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as "a rewriting of an original text". Here, they explained that "rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society." (Lefevre 2003, xi) According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
<br />
In the preface of the book, Lefevere looked back to the tradition of translation in western Europe and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs a deep exploration for cultural studies. (Lefevre 2003, xiii) <br />
<br />
Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the "cultural turn". The "cultural turn" was officially termed by Mary Snell-Hornby, meaning the move from translation as text to translation as culture and politics in her paper collected in the book ''Translation, History and Culture'' in 1990, whose publication was valued as the declaration of "cultural turn" of translation studies. (Lefevere and Bassnett 1990, 1-13)<br />
<br />
If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett's thoughts of "cultural turn", Translation, History and Culture: A Sourcebook, with abundant case studies, is proved to be a good illustration of their thoughts. <br />
<br />
If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett's thoughts of "cultural turn", ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts.--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 02:55, 18 December 2020 (UTC)<br />
<br />
The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. (Lefevre 2003, xiv)<br />
<br />
The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, The Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the importance of translation thinking, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation plays in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. (Lefevre 2003, xiv)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 02:55, 18 December 2020 (UTC)<br />
<br />
I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear fresh and narrate their feelings of being translators. Through reading the scholar's letters or their original statements, we can review their thoughts on the basis of our understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others. <br />
<br />
I enjoy reading this book because it brings us and those aloof and remarkable scholars more closer. After reading their original words, they seem to appear fresh before our eyes and narrate their feelings of being translators to us themselves. Through reading the scholar's letters or their original statements, we can review their thoughts on the basis of our understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others.--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 02:55, 18 December 2020 (UTC)<br />
<br />
I read translators' inferiority in Dryden's words and admire Cicero's courage to assert free translation to defend the privilege of translators. He said that "I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek". (Lefevere 2003, 47) <br />
<br />
In this part, I will analyze John Dryden's three types of translation and his comparison of "author and translator" to "master and slave" through the excerpts collected in Translation, History and Culture: A Sourcebook. (Lefevere 2003, 24;102-105)<br />
<br />
In this part, I will analyze John Dryden's three types of translation and his comparison of "author and translator" to "master and slave" through the excerpts collected in ''Translation, History and Culture: A Sourcebook''.(Lefevere 2003, 24;102-105)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 03:56, 19 December 2020 (UTC)<br />
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Translation deals with authority and power. A translator rewrites or manipulates the original text in service of power. (Lefevere 2003,2) The role a translator plays in translation depends on the power he is submissive to. In this part, the author analyzes Dryden’s comparison of "author and translator" to "master and slave" in hope for an exploration of the reasons of the translator’s inferiority in translation. It is believed that ''Translation, History and Culture: A Sourcebook'' is written to stress the function of translation as a shaping force.(Lefevere 2003, xii) Therefore, the discussion of Dryden's views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
<br />
Lefevere extracted two statements by Dryden and relatively placed them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden's translation of Ovid's Epistles published in 1680. (Lefevere 2003, 102)<br />
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In the preface, Dryden proposed three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102) <br />
<br />
Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden's vivid simile, translating the poem in such a way is like "dancing on ropes with fettered legs". The dancer needs to be cautious of falling, so it is hard to expect gracefulness of motion of him. (Lefevere 2003, 103)<br />
<br />
Dryden argued that when it comes to metaphrase, the translator is encumbered with many difficulties: not only should he consider the thought of his author, his word, and finding out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden's vivid simile, translating poems in such a way is like "dancing on ropes with fettered legs". The dancer needs to be cautious of falling, so it is hard to expect gracefulness of motion of him. (Lefevere 2003, 103)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 03:42, 19 December 2020 (UTC)<br />
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Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation "to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age and in our country".(Lefevere 2003, 103) <br />
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As such, the translator needn't care about the author's elaborative use of words or subtle spirit, but to write a poem in the author's style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author's work, but a new produced one, which does express the translator's talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. (Lefevere 2003, 103)<br />
<br />
Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. "tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance".(Lefevere 2003, 104)<br />
<br />
It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that "he may stretch his chain to such a latitude".(Lefevere 2003, 105) In conclusion, a translator can be allowed liberty for the expression, but the sense of an author is to be respected against violation. <br />
<br />
Dryden's three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translation, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in Chapter Two, in "Dedication" to his translation of the Aeneid, Dryden argued that "We are bound to our author's sense, though with the latitudes already mentioned".(Lefevere 2003, 24). He compared a translator to a slave and drudged to express his views on the role of translators. "But slaves we are, and labor in another man's plantation; we dress the vineyard, but the wine is the owner's; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty." (Lefevere 2003, 24)<br />
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Dryden's words reflect the translator's inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. (Niu Yunping, 2014) <br />
<br />
Dryden's words reflect the translator's inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars such as Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies, were spontaneously back to regard translators as the slaves and the authors the masters.(Niu Yunping, 2014) --[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 02:55, 18 December 2020 (UTC)<br />
<br />
A scholar concludes that under the influence of classicism the English cultural circle also showed their tribute to the "classical writers" of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author's overriding authority was beyond questions. (Niu Yunping, 2014)<br />
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A scholar concludes that under the influence of classicism the English cultural circle also showed their tribute to the "classical writers" of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form. Therefore, the translators found that the author's overriding authority was beyond questions. (Niu Yunping, 2014)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 02:55, 18 December 2020 (UTC)<br />
<br />
Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73) <br />
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About the value of this book, Translation, History and Culture: A Sourcebook is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, many texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003, xiii)<br />
<br />
About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, many texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003, xiii)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 02:36, 18 December 2020 (UTC)<br />
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===3. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005, 2) <br />
<br />
In the FAQ passage, the author explained why he wrote this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. <br />
<br />
Then, it follows the analysis of this book. This book might be divided into three parts: part one, consisting of chapter one to six, discusses the tradition of Chinese translation studies. Part two, consisting of chapter seven to nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. In part three, Liu illustrates the significance of Wittgenstein's philosophy to translation studies in chapter ten and eleven. And he respectively analyses Benjamin’s view on translation, the originality of translation, and translation is the transcendence of the original text in chapter twelve, thirteen, and fourteen. (Wang Jianguo, 2006)<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30) The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005, 33) <br />
<br />
He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. (Liu Miqing 2005, 43)<br />
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The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. (Liu Miqing 2005, 38-39)<br />
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Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. (Liu Miqing 2005, 150)<br />
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Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005,179) <br />
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The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005, 288)<br />
<br />
However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work. (Liu Miqing 2005, 288)<br />
<br />
However, he also recognized that the 1960s to 1970s has witnessed great progress in Western translation theory. Liu divides Western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the forms and the effects of communication, the functions of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work. (Liu Miqing 2005, 288)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 07:15, 18 December 2020 (UTC)<br />
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Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. (Liu Miqing 2005, 292-293)<br />
<br />
Finally, Liu points out that Western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the superficial, assertive and rational current views and remarks on theory; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. (Liu Miqing 2005, 292-293)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 07:15, 18 December 2020 (UTC)<br />
<br />
The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game is the basic idea of the translation functionalism”. (Liu Miqing 2005, 402)<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i) This is the first and foremost characteristic of the tradition of Chinese translation. Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. (Liu Miqing 2005,44)<br />
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Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. (Liu Miqing 2005,44) For instance, during the period of Sectarian Buddhism, in ''Pinimujing'', the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. (Fang Litian, 1987)<br />
<br />
Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread throughtout China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflect the integration of religion and politics in foreign countries. (Liu Miqing 2005,44) For instance, during the period of Sectarian Buddhism, in ''Pinimujing'', the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. (Fang Litian, 1987)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 07:15, 18 December 2020 (UTC)<br />
<br />
Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987) <br />
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In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005, 46)<br />
<br />
In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still struck by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features change from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005, 46)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 07:15, 18 December 2020 (UTC)<br />
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As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101) <br />
<br />
As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the Western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but also cleared the way to economic growth as well. Meanwhile, integrated translation has paved the way for European integration. (Liu Miqing 2005, 101) --[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 07:15, 18 December 2020 (UTC)<br />
<br />
The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51) <br />
<br />
The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101) Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104)<br />
<br />
The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52)<br />
<br />
Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15) Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104)<br />
<br />
Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem.(Wang Guowei 2017,15) Therefore, if one attempts to translate Chinese poems, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility, it expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 03:51, 19 December 2020 (UTC)<br />
<br />
Some scholars expressed their views on ''A Comparative Study of Chinese and Western Translation Principles''. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006)<br />
<br />
Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study. (Lu Wei, 2010)<br />
<br />
Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'' provided a methodology to explore the source of driving force for the construction of Chinese translation study. (Lu Wei, 2010)--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 07:15, 18 December 2020 (UTC)<br />
<br />
===4. Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
===4.1 From the aspect of the content===<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. ''Translation History and Culture: A Sourcebook'' concentrates on Western translation principles before contemporary translation studies. While ''A Comparative study of Chinese and Western Translation Principles'' analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In ''Translation, History and Culture: A Sourcebook'', Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracts other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
===4.2 From the aspect of the arrangement===<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently.<br />
<br />
Both of the two books are arranged in a theme way rather than a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation plays in education, and the translating technique. Liu arranges his book differently for the longer essays are collected in the last chapter.--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 08:07, 18 December 2020 (UTC)<br />
<br />
Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', which includes the characteristics, origins, schools and limitations of Chinese and Western translation, Liu not only quotes other’s statement, he also applies many tables to demonstrate his thoughts, which help the readers to better understand the translation principles.--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 07:26, 18 December 2020 (UTC)<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper makes a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
In conclusion, the paper intends to help readers to have a profound understanding of the two books. After a brief introduction of these two books, there follows the analysis of John Dryden’s three types of translation and his comparison of translator to slave as well as the figuring out of the reason of the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper makes a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learn translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.--[[User:Wang Yu|Wang Yu]] ([[User talk:Wang Yu|talk]]) 07:37, 18 December 2020 (UTC)<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook''. Taylor & Francis e-library.<br />
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André Lefevere & Susan Bassnett. (1990). ''Translation, History and Culture''. London &New York: Pinter Publishers.<br />
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Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
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Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
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Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World]. Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies''. Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui 202070080622 英语笔译==<br />
<br />
===Abstract===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
===Key Words===<br />
Chinese and Western, translation theory, development, trend<br />
===摘要===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
===关键词===<br />
中西方，翻译理论，发展，趋势<br />
===Introuction===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period.<br />
<br />
Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.(Gentzler, Edwin.1993.)<br />
===The Four Periods of Development of Chinese Translation Theory===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation.（Chen Fukang.2015.）<br />
<br />
Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.（Chen Fukang.2015.）（quotation missing）--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 14:10, 16 December 2020 (UTC)<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history.（Chen Fukang.2015.）<br />
<br />
Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century.（Chen Fukang.2015.）<br />
<br />
Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today.（Chen Fukang.2015.）<br />
<br />
His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country.（Chen Fukang.2015.）（paragraph too long）--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 14:10, 16 December 2020 (UTC)<br />
<br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: <br />
<br />
(1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation.（Chen Fukang.2015.）<br />
<br />
Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.（Chen Fukang.2015.）<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics.（Chen Fukang.2015.）<br />
<br />
Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.（Chen Fukang.2015.）<br />
===Prospects for the Development of Contemporary Chinese Translation Theory===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
“Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). <br />
<br />
In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.(Lan Hongjun, 2018). <br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages.(Wang Dongfeng. 2014（4）:7-8. ) <br />
<br />
Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
===The Historical Development of Western Translation Theory and Its Classification===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. <br />
<br />
The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text.<br />
<br />
Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. <br />
<br />
The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. <br />
<br />
These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. <br />
<br />
Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. <br />
<br />
Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. <br />
<br />
The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.(Bassnett. 1980.)<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. <br />
<br />
Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.(Cao Ruiming. 2006（1）：45-47.)<br />
<br />
===Analysis of Theoretical Research Status===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.(Nida, E. A. 1964.)<br />
<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. <br />
<br />
The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.(Gentzler, Edwin.1993.)<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. <br />
<br />
Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. <br />
<br />
This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).<br />
<br />
The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. <br />
<br />
The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
===Trends in Translation Theory Research===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. <br />
<br />
In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.（Su Yue. 2009（6）:121-122.）<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.（Su Yue. 2009（6）:121-122.）<br />
<br />
===Conclusion===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
===References===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980.<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
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[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
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[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
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[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
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[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
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[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
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==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia 202070080645==<br />
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吴子佳 Wu Zijia 202070080645<br />
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==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
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==='''Key words'''===<br />
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Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
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==='''摘要'''===<br />
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归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
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==='''关键词'''===<br />
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归化，异化，文化负载词，跨文化交流<br />
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===''' Introduction of Domestication and Foreignization '''===<br />
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Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
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On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
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For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
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==='''Analysis on Culture Differences in Translation'''===<br />
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Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence on the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:00, 19 December 2020 (UTC)<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation was regarded as a linguistic phenomena before. But later, with the development of the translation theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science, especially linguistics, can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.(quotation missing)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
This chapter will briefly review the research of the construction of Translatology at home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. (quotation missing)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation. (Norman Jacobson, 1959)<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recording two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation. (Norman Jacobson, 1959)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 13:27, 19 December 2020 (UTC)<br />
<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.(Eugene Nida, 1947)<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.(J.A Catford , 1965)<br />
<br />
J.C. Catford in his book A Linguistic Theory of Translation (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and regarded seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure. (J.A Catford , 1965)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.( James Holmes,1975)<br />
<br />
Holmes published The Name and Nature of Translation Studies at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation, which directly promoted the construction of translation studies. ( James Holmes,1975)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.(Wolfram Wilss, 1982)<br />
<br />
In 1982, Wolfram Wilss published the Science of Translation: Problems and Methods, clearly stating that translation is a science. Wilss studied translation from several aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing the translation practice. (Wolfram Wilss, 1982)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.( Peter Newmark, 1981)<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.(Hatim & Mason,1990 )<br />
<br />
Hatim & Mason, whose representative work is Discourse and the Translator (1990), which is the first book to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers. (Hatim & Mason,1990 )--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.(Christiane Nord, 1997)<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believed that the interdisciplinary study of translation is the inevitable trend of translation studies. (Christiane Nord, 1997)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.(Mona Baker, 2006)<br />
<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published Translation and Conflict: A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and interpret. She also emphasized the importance of corpus-based translation studies. (Mona Baker, 2006) --[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 06:13, 19 December 2020 (UTC)<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress. （Tan Zaixi，1989）<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.(Dong Qiusi, 1951)<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article On the Construction of Translation Theory. He put forward three suggestions on the construction of translation theory that were using correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books would be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe. (Dong Qiusi, 1951)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. (Tan Zaixi, 1987)<br />
<br />
In 1987, Tan Zaixi clearly put forward the viewpoint that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. (Tan Zaixi, 1987)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.(Tan Zaixi, 1987)<br />
<br />
In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published On Approaches to Translation Studies. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' the awareness of the subject of translation studies. (Tan Zaixi, 1987)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. (Liu Miqing, 1989)<br />
<br />
In the thesis An Overview of Western Translation Theory (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, translatology could be divided into two structural systems: internal system and external system. (Liu Miqing, 1989)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.(Liu Miqing, 1989)<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.(Liu Zhongde, 1995)<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.( Zhang Meifang, 2005) (Huang Guowen, 2006)<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics. ( Zhang Meifang, 2005) (Huang Guowen, 2006)<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). （Lv Jun，2002）--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. (Lv Jun, 2004)<br />
<br />
Subsequently, Lv published Constructing The Linguistic Basis of Translation Studies (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new perspective for the study of the construction of translation studies and promoted the transformation from structuralist linguistics to pragmatics. (Lv Jun, 2004)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.(Li Zhenguo ,2017)<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong X<br />
iangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.(Yi Jing, 2009)<br />
<br />
Yi Jing published his doctoral thesis On The Construction of Translation Studies (2009), which systematically and objectively sorted out the development of translation studies. Kong Xiangli's thesis On The Construction of Translation Studies in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies. (Yi Jing, 2009)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. (Zhang Boran,2008) (Yi Jing,2012) <br />
<br />
Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. (Zhao Wenting,2016)<br />
<br />
<br />
Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.(Zou Bing and Mu Lei, 2020) <br />
<br />
Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple approaches of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation. (Zou Bing and Mu Lei, 2020) --[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition.(Wang Yin,2017)<br />
<br />
In recent years, translation studies have developed rapidly. With the rising of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in Translation View in Cognitive Linguistics proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precedes translation, and translation is also the result of experience and cognition. (Wang Yin,2017)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Later, many scholars have studied the relationship between cognitive linguistics and translation.Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.(Fan Xiangtao and Lu Bixiao , 2019)<br />
<br />
Later, many scholars have studied the relationship between cognitive linguistics and translation. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western translation studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward west, and there is still a great space for future research on cognitive translation. (Fan Xiangtao and Lu Bixiao , 2019)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. (Liao Qiyi, 2000)<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the significance of the corpus related to translation teaching and translation theory. (Liao Qiyi, 2000)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics. (Li Yan ,2020)<br />
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Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies of the researches. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics. (Li Yan ,2020)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the awareness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research. ( quotation missing)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.（Yang Zijian，1993）<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies. ( quotation missing)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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"Translation" and "translatology" are two distinct but often be confused. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definitions of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is also used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the rules of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995） --[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.( Kong Xiangli,2009)<br />
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Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic, literature, philosophy etc. ( Kong Xiangli,2009)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies. (Liu Zhongde,1989)<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline and to the rapid development of translation studies. (Liu Zhongde,1989)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.(Yi Jing,2009)<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translator appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei ect. (Yi Jing,2009)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated texts. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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'''3.2.2 The awareness of an independent academic discipline'''--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.(Tan Zaixi, 1987 )<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of an independent discipline and proposed a classification of the research field. Nida and Willss also argued that translation is a science, not a merely a technical activity. (Tan Zaixi, 1987 )--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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Such a group of people also appeared the independence of translation in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, many famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies have shown a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018) --[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its research field, and this trend may be expected to continue.（Wikipedia）--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.(Zou Bin, Mu Lei, 2020 )<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation by early linguists; second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies. (Zou Bin, Mu Lei, 2020 )--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences. (Yi Jing, 2009 )<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists began to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology were linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences. (Yi Jing, 2009 )--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. (Yi Jing, 2009 ) <br />
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Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough. (Lv Jun, 2004 )<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their researches inspired later scholars to continue to explore the value of translation. However, their contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough. (Lv Jun, 2004 )--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.(Zou Bin, Mu Lei,2020 )<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, systematic-functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies. (Zou Bin, Mu Lei,2020 )--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists took Saussure's theory as the theoretical foundation and regarded linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States. With the promotion of structural linguistics, translators begin to conduct translation studies with the assistance of structural linguistics.(Lvjun，2004)<br />
--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. ( Yi Jing, 2009)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts that are "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has exerted a great influence in the West and China. ( Yi Jing, 2009)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural context of language.（Zou Bin,Mu Lei,2020)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the development of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002） --[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.(Yi Jing, 2009 )<br />
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Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics theory. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics. (Yi Jing, 2009 )--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and materials for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool and new research perspectives for translation studies and provides great convenience for translation studies. ( Liao Qiyi，2000)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
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4.3 The experience of the construction of linguistics<br />
<br />
In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.(Kong Xiangli，2009 )<br />
<br />
In the 19th century, linguistics began to acquire discipline autonomy. The publication of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value. (Kong Xiangli，2009 )--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
4.4.1 Discipline development<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is quite similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories. (Zou Bin, Mu Lei,2020)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.(Kong Xiangli，2009 )<br />
<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, publishing cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge. (Kong Xiangli，2009 )--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:47, 19 December 2020 (UTC)<br />
<br />
4.4.2 Discipline structure<br />
<br />
Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.(Yang Zijian,1993)<br />
<br />
Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good example. (Yang Zijian,1993)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:51, 19 December 2020 (UTC)<br />
<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.（Yi Jing，2009）<br />
<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study. Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.（Yi Jing，2009）--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:51, 19 December 2020 (UTC)<br />
<br />
4.4.3 Development Trend of discipline<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be learned from other related disciplines. Translation studies and linguistics can also learn from each other and develop together. In the process of development, linguistics has absorbed the experience of many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., formed many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:51, 19 December 2020 (UTC)<br />
<br />
==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. ( Zou Bin, Mu Lei,2020)<br />
<br />
Linguistics has gone through several stages of development, and it has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics provided experience for the construction of translation studies. ( Zou Bin, Mu Lei,2020)--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:55, 19 December 2020 (UTC)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.(Liu Miqing, 1989)<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators should only take other disciplines for reference, not grafting." Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely. ( (Liu Miqing, 1989))--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 08:55, 19 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
<br />
Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
<br />
Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
<br />
Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
<br />
Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
<br />
Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
<br />
Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
<br />
Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
<br />
Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
<br />
Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
<br />
Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
<br />
Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
<br />
Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
<br />
O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
<br />
Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析翻译学科学习目前存在的问题，并提出相应的建议。--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 04:36, 19 December 2020 (UTC)<br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) <br />
<br />
Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.(wikipedia)<br />
<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.1. The Connotation of Translation Studies<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "The Name and Nature of Translation Studies", is a basic statement of translation studies，which calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) <br />
<br />
Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, such as comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.(wikipedia)<br />
<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation studies can examine the practices and context of translating texts that are specialist (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these knowledge enables students to apply their understanding of theories to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually includes the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills that are necessary elements solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 04:49, 19 December 2020 (UTC)<br />
<br />
<br />
1.2. The Significance of Translation Studies<br />
<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. <br />
<br />
Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.(Chu Xizhi 2009)<br />
<br />
1.2. The Significance of Translation Studies<br />
<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. With the requirement of effective, efficient and understanding communication between languages and cultures in today's multicultural and multilingual society, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies always has its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. <br />
<br />
Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can have a good understanding about the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. It is necessary for translators to learn Translation Studies.(Chu Xizhi 2009)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 04:45, 19 December 2020 (UTC)<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
Translation activities appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, and the flourishing period of Translation Studies.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:02, 19 December 2020 (UTC)<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. <br />
<br />
The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared on the scene.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:02, 19 December 2020 (UTC)<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have been single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:02, 19 December 2020 (UTC)<br />
<br />
At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.(Xu Jun;Mu Lei 2009)<br />
<br />
At that time, because a large number of people who master foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to improve foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under Foreign Language and Literature, but the distinction between translation teaching and language teaching has gradually become clear.(Xu Jun;Mu Lei 2009)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:02, 19 December 2020 (UTC)<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. <br />
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At the beginning of this period, translation studies was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. --[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:02, 19 December 2020 (UTC)<br />
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At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate.(Luo Feng 2011)<br />
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At this stage, some masters and doctors in translation studies joined the team to construct translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation in succession. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of “China Translator" in 2004 come to congratulate.(Luo Feng 2011)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:02, 19 December 2020 (UTC)<br />
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Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.(Huang Zhongqian, Zhang Xiao 2020) <br />
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Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.Translation research ideas, methods, field and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.(Huang Zhongqian, Zhang Xiao 2020)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:02, 19 December 2020 (UTC) <br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction.(Huang Zhongqian, Zhang Xiao 2020) <br />
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In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. <br />
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In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Translation studies have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:02, 19 December 2020 (UTC) <br />
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There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.（quotation missing）<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. Translation discipline in China has entered a new stage now, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better.（Huang Youyi 2018） <br />
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With the establishment of the autonomy of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the cultivation of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better.（Huang Youyi 2018） --[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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However, China's translation education started and developed after the reform and opening up, so it is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction history of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, so systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market.(Zhong Weihe; Zhao Tianyuan 2020)<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to bluring and confusing educational goal of translation major. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation major teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market.(Zhong Weihe; Zhao Tianyuan 2020)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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In addition,due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.(Zhong Weihe 2019)<br />
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In addition,due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them are lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.(Zhong Weihe 2019)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. <br />
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The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) <br />
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The problem of translation teachers has always been a bottleneck that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data shows that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC) <br />
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In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.(Chen Cheng 2020)<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2018) <br />
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This kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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This kinds of teaching method that is entirely a teacher-centered teaching model ignore student autonomy, which will pay too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare.（Ou Yonghua 2019） <br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is inconsiderable.（Ou Yonghua 2019） --[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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Besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play. However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.(Bo Zhenjie, Li Heqing 2011)<br />
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Besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play. However, according to the actual situation of translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but do not deep into the actual situation.(Bo Zhenjie, Li Heqing 2011)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, so it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. <br />
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Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. (Wang Na 2020)<br />
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As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not gain sufficient background information. --[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.(Xie Zhentian, 2015) <br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless to some extent or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:17, 19 December 2020 (UTC)<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved over time. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote Translation Studies in China.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. (Wang Baigula 2018)<br />
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The teaching model is an important guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation. (Wang Baigula 2018)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
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Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. (Ou Yonghua 2019)<br />
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Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to innovate. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. (Ou Yonghua 2019)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
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The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.(Ou Yonghua 2019) <br />
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The objective teaching method is a teaching mode that can be introduced in translation teaching,which attaches great importance to the construction of learning environment and the value of teachers' guidance to students. It is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.(Ou Yonghua 2019) --[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. <br />
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Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） <br />
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Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） --[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
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Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which carry out the provision of roadmap for a comprehensive academic research of the discipline. (Lan Hongjun, 2018)<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and to reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which carry out the provision of landmark for a comprehensive academic research of the discipline. (Lan Hongjun, 2018)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
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The second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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The second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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Translation talents play a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
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4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills.(Xu Jun;Mu Lei 2009) <br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future.Not only should they have a solid foundation in language ability, but also they should take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills.(Xu Jun;Mu Lei 2009) --[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
<br />
A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
A very good way to expand their knowledge is to improve their search ability. Search ability refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students are urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. <br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics and the skills and theories of translation，but also practice more. Theories that are out of practice cannot keep up with the development of the times. --[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:42, 19 December 2020 (UTC)<br />
<br />
Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.(Lin lin 2016)<br />
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==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. <br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the objection of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Therefore, translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and professional knowledge. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. --[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:48, 19 December 2020 (UTC)<br />
<br />
From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. (Zhong Weihe, Zhao Tianyuan 2020)<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies are still not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. (Zhong Weihe, Zhao Tianyuan 2020)--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:48, 19 December 2020 (UTC)<br />
<br />
Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, learn from the latest foreign translation theories, and combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. The author sincerely hope that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 05:48, 19 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Chen Cheng.陈诚. (2020).高校英语翻译课程教学现状及改革研究.[ Research on the Teaching Status and Reform of College English Translation Course].淮南职业技术学院学报[''Journal of Huainan Vocational &Technology''] 97-98.<br />
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Chu Xizhi.褚喜之(2009).翻译理论在翻译教学中的重要性.[The Importance of Translation Theory in Translation Teaching].经济研究导刊[''Economic Research Guide'']237-238.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Youyi.黄友义.(2018).服务改革开放40年,翻译实践与翻译教育迎来转型发展的新时代.[Servicing Reform and Opening for 40 Years, Translation Practice and Translation Education Usher in a New Era of Transformation and Development].中国翻译[''Chinese Translators Journal'']5-8.<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Linlin.林琳.(2016).英语文学翻译学习现状及改善措施.[ The Status Quo and Improvement Measures of English Literature Translation Learning].西部素质教育[''Western China Quality Education''] 65.<br />
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Luo Feng.罗峰.(2011).从翻译学学科建设看翻译学在中国的发展.[On the Development of Translation Studies As A Discipline in China].琼州学院学报[''Journal of Qiongzhou University]''115-116.<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
<br />
Xu Jun, Mu Lei. 许钧, 穆雷.(2009).中国翻译学研究30年 (1978 -2007).[30 years of Chinese Translation Studies (1978 -2007)].外国语[''Journal of Foreign Languages'']77-87.<br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
<br />
Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
<br />
Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan== <br />
<center>周玉娟 Zhou Yujuan 202020080674 亚非语言文学波斯语方向 .</center><br />
<br />
<center>The influence of translator's cultural identity on translation.</center><br />
<br />
===Abstract===<br />
Liang Shiqiu and Zhu Shenghao are both outstanding representatives of Shakespeare's plays translated in 20th century Chinese literature. Zhu Shenghao lived in a time of war and turmoil , and lived a hard and poor life , so his translations were both imbued with deep patriotism, and his translations were based on naturalization strategies. As a scholar who returned from overseas studies, Liang Shiqiu believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the translation process with the purpose of spreading the culture of foreign countries.<br />
<br />
===Keywords===<br />
translation; translator; cultural identity; Shakespeare's plays<br />
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===题目===<br />
译者文化身份对翻译的影响<br />
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===摘要===<br />
梁实秋和朱生豪都是20世纪中国文学界翻译莎士比亚戏剧的杰出代表人物。朱生豪生活在战火纷飞，动荡不安的年代，生活过得很艰苦和贫困，所以他的翻译中都蕴含了深深的爱国主义情怀，翻译以归化策略为主。梁实秋作为海外学成归来的学者，认为文学是天才创作的。所以他以传播异国的文化为目的，在翻译过程中采取了异化策略。<br />
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===关键词===<br />
翻译；译者；文化身份；莎士比亚剧<br />
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===Introduction===<br />
Translating a work is a re-recognition and re-expression of what the translator knows and transmits. On the one hand, the translator transmits the content of the original author, and on the other hand, the translator also incorporates his or her own interpretation and understanding into it. In traditional translation studies, whether the translation is faithful to the original work is the key criterion to measure the goodness of a translated work, and it is also an important criterion to judge a translator's qualification or otherwise. (Many. 2018: 85) Therefore, the translator plays an important active role in both translating the content and interpreting it, and the translator is the first person who is in direct contact with the original text.<br />
<br />
Translating a work that is a re-recognition and re-expression of what the translator knows and transmits. On the one hand, the translator transmits the content of the original author, and on the other hand, the translator also incorporates his or her own interpretation and understanding into it. In traditional translation studies, whether the translation is faithful to the original work is the key criterion to measure the goodness of a translated work, and it is also an important criterion to judge a translator's qualification or otherwise. (Many. 2018: 85) Therefore, the translator plays an important role in both translating and interpreting, and the translator is the first person who is in direct contact with the original text.--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 14:49, 18 December 2020 (UTC)<br />
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<br />
Benjamin, the famous German literary critic, once said : "In any discussion of translation, the traditional concept always revolves around fidelity and freedom: that is, the freedom to reproduce the original faithfully and the fidelity to the original in the reproduction." (Benjamin. 1968/2004: 20) However, in the process of translation, besides being faithful to the direct expression of the original, translators also have their own translation characteristics and strategies. The issue of "cultural identity" has also received more and more attention. (Fu, Wenhui. 2011: 16)<br />
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There have been many Chinese translations of Shakespeare's plays in China, among which Zhu Shenghao and Liang Shiqiu are both classic representatives of Shakespeare's plays in translation. However, they differ in many aspects such as the purpose of their respective translations, translation styles, and translation contents. The reason for this is that the influence of their cultural identities on their translations cannot be ignored. This paper will try to explore the influence of their respective cultural identities on the translation purposes and translation contents by comparing their cultural identities and the social and cultural backgrounds in which they lived, so as to provide guiding inspirations and suggestions for translation practice activities.<br />
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=== Introduction to the identity of the translator===<br />
Translators are also readers, however, they act as readers in a special sense; the ultimate goal of a translator is not to read and understand the original text, but to convey the original text he reads by interpreting it in another linguistic symbol (Wu Delu. 2016:211). Both Liang Shiqiu (1903-1987) and Zhu Shenghao (1912-1944) were famous translators of Shakespeare in China in the twentieth century, and their translations have stood the test of time. The contributions that Liang Shiqiu and Zhu Shenghao made to the Chinese literary world are well known.<br />
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Cultural identity, or cultural identity, (Wang Ning. 1999:45) mainly includes a nation, group or individual's sense of identity with its own culture and perception of self-image,( Wang Zhenping. 2017:68) which is characterized by the fact that cultural identity carries the self-identified and recognized cultural characteristics of a certain group, and the manifestation of these characteristics in group members varies in strength and weakness depending on the objective environment. Cultural identity is expressed through the way people communicate, interpersonal relationships, and behavioral norms (Liu Shuang. 2000:90), and it is stable and fluid.<br />
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(While your first quote here may be intended to explain to the reader where the concept of cultural identity came from, I suggest you explain the meaning of the concept proposed by the cited author.)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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"Although Liang Shiqiu and Zhu Shenghao are both known in contemporary times, they are different in terms of translation purpose, style, technique, and even phrasing, forming two different schools of Shakespeare translation in China." (Xi Yongji. 2007:245)<br />
<br />
====Zhu Shenghao's Cultural Identity====<br />
Zhu Shenghao is a famous translator. He was born on February 2, 1912, in Jiaxing, Zhejiang Province, to a family of small, declining merchants. Zhu Shenghao began to translate Shakespeare in 1935, but the translation process was difficult and the conditions were tough (the Japanese attacked Shanghai in 1937 and the city was in flames. Zhu Shenghao's house was burned down by the Japanese, and he escaped with the Oxford edition of the complete works of Shakespeare and some of his translations. (Most of his translations were burned by the Japanese.) However, he persisted in his translation career and devoted himself to it, eventually leaving us forever in 1944 due to lung disease from overwork.<br />
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In less than ten years, he translated a total of thirty-one and a half Shakespeare plays with amazing perseverance and talent. Later, his wife, Song Qingyu, compiled all his translations and passed them on to the World Book Bureau in Shanghai, which published The Complete Works of Shakespeare in the fall of 1947. Many Shakespeare researchers could not believe that the Chinese could write such a high quality translation. It is easy to see that his remarkable talent was recognized both at home and abroad.<br />
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Throughout the above, Zhu Shenghao lived in a time of war and turmoil, experienced the May Fourth Movement and other tides, and his translations were imbued with a deep sense of patriotism, so his translation of Shakespeare's plays was based on naturalization strategies. (Yan Xiaojiang. 2010: 95) As a patriotic young man, he longed for China to be understood and to transmit and promote Chinese culture. The so-called naturalization means that the language and culture are the main focus, which ensures the fluency of the translation, reduces the strangeness of the original text, and allows the target language readers to better understand the original text.<br />
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（Be clear about what exactly domestication or foreignization in your text means and who defines it. Use word “domestication” instead of “naturalization”in general.）--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
<br />
====Liang Shiqiu's Cultural Identity====<br />
Liang Shiqiu, whose original name was Zhihua, was born in Beijing. He was a famous Chinese modern and contemporary essayist, scholar, literary critic, translator, and the first authority on Shakespeare in China. He studied at the English Department of the University of Colorado, Harvard University and Columbia University Graduate School.<br />
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However, it is worth mentioning that Liang believes that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "literature and art are the original creation of a few geniuses", "there is no literature and art for the majority, and literature and art are not for the majority ". (Liang Shiqiu: R.O.C. 23) "The highest art can only be understood by a few ...... Art has its own many grades, so the appreciation of art also has many grades." <br />
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However, it is worth mentioning that Liang believed that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "literature and art are the original creation of a few geniuses", "there is no literature and art for the majority, and literature and art are not for the majority ". (Liang Shiqiu: R.O.C. 23) "The highest art can only be understood by a few ...... Art has its own many grades, so the appreciation of art also has many grades." --[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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As for the satisfaction of the literary and artistic requirements of the general public, Liang Shiqiu arranged for them the arts such as story-telling and popular literary works, because their knowledge could only understand such works and they were only interested in such arts, as for the great works of art, like Shakespeare's plays, that naturally only the great artists could appreciate and appreciate them. Liang Shiqiu's mistake was to exaggerate the role of heroic figures such as geniuses and completely ignore the role of the general public in the creation and reception of art. (Wang Qili. 2004: 12) <br />
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We can see that Liang Shiqiu was a scholar who returned from overseas, but he advocated "genius literature" and ignored the role of the people in art and culture. Liang Shiqiu began his translation of Shakespeare in 1930, and it took him nearly 40 long years to complete the translation of this masterpiece, which had a profound impact on the Chinese literary world. (Zhou Li. 2016:30) At the same time, his literary thought was largely influenced by Western classicism and neo-humanism, so when translating, he mostly adopted the strategy of alienation.<br />
<br />
We can see that Liang Shiqiu was a scholar who returned from overseas, but he advocated "genius literature" and ignored the role of the people in art and culture. Liang Shiqiu began his translation of Shakespeare in 1930, and it took him nearly 40 long years to complete the translation of this masterpiece, which had a profound impact on the Chinese translation. (Zhou Li. 2016:30) At the same time, his literary thought was largely influenced by Western classicism and neo-humanism, so when translating, he mostly adopted the strategy of alienation.--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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====Foreignization and domestication Strategies====<br />
According to Venuti, domestication is "bringing the original author into the desired language and culture of the translation", while dissimilation is "accepting the linguistic and cultural differences of the foreign work and bringing the reader into the foreign situation" (Venuti, 1995:20). (Venuti, 1995:20)<br />
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According to Venuti, domestication is "bringing the original author into the desired language and culture of the translation", while dissimilation is "accepting the linguistic and cultural differences of the foreign work and bringing the reader into the foreign situation" (Venuti, 1995:20). --[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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Domestication means to localize the original language, to take the target language or the readers of the translation as the home, and to adopt the expressions that the target language readers are accustomed to in order to convey the content of the original. The translator is required to get closer to the readers of the target language, and the translation must become an authentic national language. This method helps readers understand the translation better and enhances the readability and appreciation of the translation.<br />
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The method of Foreignization is: "the translator does not disturb the author as much as possible, so that the reader moves closer to the author". In translation, it means absorbing the expressions of foreign languages, requiring the translator to draw closer to the author and adopt the expressions corresponding to the source language used by the author to convey the content of the original text, that is, to take the language and culture of the original text as the home. Centering on the language and culture of the original language, the cultural characteristics and exoticism of the original language are preserved as much as possible; (Yan Xiaojiang. 2010: 95) Using the strategy of Foreignization helps readers better appreciate the differences in national culture, national characteristics and exotic elements such as language style features.<br />
(Here you used foreignization ,but above the paper,you use alienation,The specific concepts of context should be unified.)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:10, 18 December 2020 (UTC)<br />
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===The cultural identity of translators in translation===<br />
First, the translator is the second pair of eyes of the reader. "For most readers who do not understand the original work, (the translator's interpretation) is the only way to enter the world of the original work" (Xu Jun 2014: 220). Therefore, the translator's performance in translation is directly related to the reader's acceptance. Moreover, under the translator's subjective role, "the flower of life of the original work gains a continuous, up-to-date and most flourishing opening in the translation" (Ben-jamin 1968/2004: 20). The translator is, in turn, the bearer and transmitter of the author's work. A translator's contribution is unquestionable if his or her translation is recognized by the public or the academic community.<br />
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Liang Shiqiu's and Zhu Shenghao's translations have their own strengths, Liang's for scholars to study, Zhu's for the popularization of Shakespeare's works, and both translations interpret classic literary works from different perspectives. (Yan Xiaojiang. 2010:98) But both have made great contributions to world literature.<br />
(Here world literature is not very accurate, maybe you can say world translation)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:26, 18 December 2020 (UTC)<br />
====In terms of the original intention of translation====<br />
The reasons for Zhu Shenghao's translation of Shakespeare have also been explored, and all of them agree that personal interest, patriotic thought, dedication and financial embarrassment were the main motivations for his translation of Shakespeare. Here, we prefer to consider "interest" as the primary motivation. (Qiu Yunchen. 2010:591) Zhu Shenghao himself said, "I love Shakespeare's plays so much and so only that I have tried to read the whole text at least ten times from the beginning to the end. ......" Zhu's love for Shakespeare is so strong that "He was so passionate about Shakespeare that he would not stop reading Shakespeare, not eating it. <br />
<br />
The reasons for Zhu Shenghao's translation of Shakespeare have also been explored, and all of them agree that personal interest, patriotic thought, dedication and financial embarrassment were the main motivations for his translation of Shakespeare. Here, we prefer to consider "interest" as the primary motivation. (Qiu Yunchen. 2010:591) Zhu Shenghao said, "I love Shakespeare's plays so much so that I have tried to read the whole text at least ten times from the beginning to the end. ......" Zhu's preference for Shakespeare is so obvious that "He was so passionate about Shakespeare that he would not stop reading and studying Shakespeare assiduously.--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:26, 18 December 2020 (UTC)<br />
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In addition, because Zhu Shenghao was born in an ordinary family and his parents died at an early age, his life was difficult, and he mentioned in his translations that he had to pay for translating Shakespeare's plays. Economic reasons also drove his perseverance in translating, and furthermore, Zhu Shenghao lived in a time of war and experienced the May Fourth Movement and other fashions, and his translations contained deep patriotism, a desire for China to be understood and to transmit Chinese culture. This patriotic sentiment also inspired his determination to translate Shakespeare's plays.<br />
<br />
Liang Shiqiu believes that there is a distinction between elegant and vulgar literature, genius is to appreciate literature, the general public to read are popular literature. In Liang Shiqiu's view, not only the subject of creation can only be a very small number of geniuses, that is, the appreciation of literature is also the patent of a very small number of talented people, "the highest art only a few people can understand ......, literature and art is not the majority." (Liang Shiqiu. 1988:117). According to Liang Shiqiu, "literature is created by genius".<br />
<br />
Liang Shiqiu believed that there is a distinction between elegant and vulgar literature, genius always appreciate literature, the general public usually read popular literature. In Liang Shiqiu's view, not only the subject of creation can only be a very small number of geniuses, that is, the appreciation of literature is also the patent of a very small number of talented people, "only a few people can understand the highest art ......, literature and art is not for the majority." (Liang Shiqiu. 1988:117). According to Liang Shiqiu, "literature is created by genius".--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:26, 18 December 2020 (UTC)<br />
<br />
When he studied at Harvard University, he took the course "Literary Criticism after the Sixteenth Century" by the American neoclassicist Byrd Byrd, and was greatly influenced by Western humanist thought in literary thought and the Western cultural environment, so he set out to translate Shakespeare's plays with the aim of spreading the idea of foreign culture. Liang Shiqiu's translation of Shakespeare aimed to "preserve the most authentic things" and to convey the author's meaning visually. Liang Shiqiu's translation of Shakespeare was very faithful to the original text, and his opposition to "hard translations" and "bent translations" shows that he advocated faithfulness and fluency in translation. (Xiao Li. Li Xiaoying. 2012:95)<br />
(Here maybe you want to say Irving Babbitt not Byrd, plz check it again)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:26, 18 December 2020 (UTC)<br />
<br />
====In terms of the content of the translation (taking the translation of Shakespeare as an example)====<br />
Zhu Shenghao stated at the beginning of his translation: "My aim in translating this book is, first, to maintain the charm of the original work to the greatest extent possible, and then to consider the second point if it is not feasible, that is, to convey faithfully the meaning and feelings of the original text in simple and easy-to-understand sentences; but I dare not agree with the rigid translation of word-by-word comparison.... I would like to be a reader and check the translation for any ambiguities. I must also pretend to be an actor on the stage, and examine whether the tone of speech is smooth and whether the syllables are in tune. It often takes days to think hard about a word or phrase that is not agreeable." (Zhu Shenghao. (2010:36) This shows that Zhu Shenghao's translation of Sha plays more attention to the performance function of drama.<br />
<br />
Zhu Shenghao stated at the beginning of his translation: "In translating this book, my aim is to maintain the charm of the original work as much as possible, and then to consider the second point if it is not feasible, that is, to convey the meaning and feelings faithfully of the original text in simple and easy-to-understand sentences; but I dare not agree with the rigid translation of word-by-word comparison.... I would like to be a reader and check the translation for any ambiguities. I must also pretend to be an actor on the stage, and examine whether the tone of speech is smooth and whether the syllables are in tune. It often takes days to think hard about a word or phrase that is not agreeable." (Zhu Shenghao. (2010:36) This shows that Zhu Shenghao paid more attention to the performance function of drama in translation of Shakespeare’s plays.--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:36, 18 December 2020 (UTC)<br />
<br />
For example: ( the translation of Zhu Shenghao)<br />
<br />
EGEUS: Stand forth，Demetrius． My noble lord，<br />
伊吉斯:走上前来，狄米特律斯。殿下，这个人，<br />
<br />
This man hath my consent to marry her．<br />
是我答应把我女儿嫁给他的<br />
<br />
Stand forth，Lysander．<br />
走上前来，拉山德。<br />
<br />
And，my gracious Duke， This man hath bewitched the bosom of my child．（莎士比亚.2011：22）<br />
殿下，这个人引诱坏了我的孩子 （朱生豪. 2013：9）<br />
<br />
In addition, influenced by traditional Chinese moral and ethical thinking, when obscene words and indecent phrases appeared in the original text, Zhu Shenghao basically "purified" or arbitrarily rewrote them, or simply deleted them without translation. Perhaps it is also the fact that his translations conform to the requirements of Chinese moral culture that makes his works so well-received. The advertisement published by World Bookstore clearly states two sentences: "The original text is brilliant, a treasure of world literature ornaments; the translation is beautiful and fluent, keeping the charm of the original work. <br />
For example, his translation. <br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent． (Ⅲ．ⅱ) (莎士比亚.2011:110)<br />
<br />
拉山德:放开手，你这猫! 你这牛蒡子! 贱东西，放开手!<br />
否则我要像摔掉身上一条蛇那样摔掉你了(莎士比亚．2013:117 )。<br />
<br />
Liang Shiqiu believed that translation should be faithful to the original text, so his translation content can be summarized as "faithfulness and fidelity". The style of "faith" and "faithfulness" has been developed. (Li Jiawei/Hui Lijun. 2017:75) Because of this faithfulness, Liang Shiqiu believed that any arbitrary rewriting or deletion of the original work would be unfaithful to the work, and that the vulgar language in Shakespeare's plays has its specific role in portraying characters and increasing the stage effect. Therefore, he kept the obscene words in the original text intact in the translation process.<br />
<br />
First: Stay true to the original text and try not to delete or subtract from it.For example:<br />
<br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent.(Ⅲ.ⅱ)(莎士比亚.2001:110)<br />
<br />
Translation of Liang Shiqiu:<br />
<br />
赖,走开，你这个猫，你这个缠人的东西! 下流的东西，松手，<br />
<br />
否则我要把你像是毒蛇一般的甩开(莎士比亚.梁实秋译2001:110)。<br />
<br />
HELENA She was a vixen when she went toschool: <br />
<br />
And though she be but little，she is fierce．(Ⅲ． ⅱ) (莎士比亚.梁实秋译2001:116)<br />
<br />
海 上学时她就是个狐狸精。<br />
<br />
她虽然身材小，她很凶(莎士比亚.梁实秋译2001: 117) 。<br />
<br />
Second, Liang Shiqiu's translations retain the punctuation of the original texts (Li Jiawei/Hui Lijun. 2017:75) Liang believes that retaining punctuation makes the translations more "Shakespearean". "The punctuation used by Shakespeare may seem less formal, but in fact it is a self-contained system, designed to point out the effect of intonation when the actors recite their lines. Based on this clarification, I then decided to preserve as much of Shakespeare's original punctuation as possible in a text, with the result that where there is an original sentence, there is a translation". (Liang Shiqiu. 1966) <br />
Therefore, Liang Shiqiu's translation of Shakespeare pays more attention to the literary function of drama and more attention to the stage function of literature. <br />
<br />
For example, a fragment of Liang Shiqiu's translation of Hamlet.<br />
<br />
Queen. There is a willow grows aslant a brook,<br />
That shows his hoar leaves in the glassy stream;<br />
There with fantastic garlands did she come,<br />
Of crow-flowers, nettles, daisies, and long purples,<br />
That liberal shepherds give a grosser name.<br />
But our cold maids do dead man’s fingers call them:<br />
There, on the pendent boughs her coronet weeds<br />
Clambering to hang ,an envious sliver broke,<br />
When down her weedy trophies and herself<br />
Fell in the weeping brook. Her clothes spread wide;<br />
And, mermaid-like, awhile they bore her up;<br />
Which time she chanted snatches of old tunes; As one<br />
incapable of her own distress,<br />
Or like a creature native and indu’d<br />
Unto that element: but long it could not be<br />
Till that her garments ,heavy with her drink,<br />
Pull’d the poor wretch from her melodious lay<br />
To muddy death.<br />
（shakespeare, hamlet, act Ⅳ, scenceⅦ）<br />
<br />
The translation of Liang Shiqiu：<br />
(You can say Liang’s version :)--[[User:Su Lin|Su Lin]] ([[User talk:Su Lin|talk]]) 15:36, 18 December 2020 (UTC)<br />
河边有一株斜长着的杨柳，白叶倒映在玻璃似的流水里；他就来到那个地方，拿着些奇异的花圈，扎的是毛莨、荨麻、延命菊，以及粗野牧人呼之不雅之名而纯洁女郎都呼为“死人指”的紫兰。 就在那里，她爬上树枝想去挂她的花圈，无情的枝子断了；她的花圈和她自身于是坠入呜咽的河流。 她的衣服展开，像是鲛人似的，把她浮上来一会儿，这时节她唱了几句古歌，好像不知自身痛苦似的，又好像是水下生长的动物似的；但是这情形没有多久，她的衣服湿透就变重了，于是把这可怜的人儿于曼声高唱中扯到污泥的死所去了。<br />
<br />
===Conclusion===<br />
The translator's cultural identity is impressed by various factors such as the different backgrounds of the translator's life and the different cultural ideas he or she has received, and this identity is present in the translator's translation works almost all his or her life. In other words, the translator's cultural identity has a great and lasting influence on the choice of his or her translation strategy, and it can also be said that readers can learn the translator's cultural identity through his or her translation works. <br />
<br />
For example, Zhu Shenghao, who lived in the era of constant war, had a deep patriotic feeling. So he wanted China to be understood by the world or more countries, to be able to transmit and carry forward Chinese culture. In addition, he was influenced by the deep-rooted moral and ethical thoughts of traditional Chinese culture, so he adopted a naturalization strategy in the translation process. However, looking at the translator Liang Shiqiu again, as a scholar who returned from studying in the West, he received the idea of Western humanism, and in addition, he believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the process of translation with the aim of spreading foreign culture, and translated the original text word by word, sentence by sentence, and presented it to the readers without evasion. <br />
<br />
By briefly exploring the cultural identities and translation ideas of the two translators, we can see that both of them have their own merits, but also their own disadvantages. Throughout the contemporary era, the phenomenon of cultural globalization is also increasing, and most of the excellent works have been translated into multiple languages and spread, but for the translators, we should learn from the advantages of the previous translators, but that is, we should combine the East and the West, and master the translation skills to maintain the content of the original text to the greatest extent and ensure the accuracy of the text.<br />
<br />
===References===<br />
<br />
Fu Wenhui付文慧．多重文化身份下之戴乃迭英译阐释［The Interpretation of Dai Naidian's English Translation under Multiple Cultural Identities］中国翻译[ Chinese Translation]，2011，32(6):16—20．<br />
<br />
Yan Xiaojiang严晓江． 梁实秋与朱生豪莎剧译文特点之比较[A Comparison of the Characteristics of Liang Shiqiu's and Zhu Shenghao's Translations of Shakespeare]南通大学学报(社会科学版)[Journal of Nantong University (Social Science Edition)，2010，26(4)<br />
<br />
Liang Shiqiu.梁实秋. 翻译莎士比亚[M]//梁实秋. 莎士比亚诞辰四百周年纪念集. [Translation of Shakespeare by Liang Shiqiu. Shakespeare's 400th anniversary]. 台湾: 中华书局[Taiwan:Zhong-Hua Book Bureau].1966.<br />
<br />
Qiu Yuchen.邱蕴琛. 小议朱生豪译莎动因[A small discussion on the motivation of Zhu Shenghao's translation of Sha].科技信息[Science and Technology Information].2010,(07):448-591.<br />
<br />
Zhou Wen周文. 朱生豪翻译观探微 [An exploration of Zhu Shenghao's concept of translation].科技信息(科学教研) [Science and Technology Information (Science Education and Research)].,2007,(22):127-128.. <br />
<br />
Xi Yongji奚永吉 . 莎士比亚翻译比较美学 [Comparative aesthetics of Shakespeare translation ] 上海：上海外语教育出版社[Shanghai: Shanghai Foreign Language Education Press].2007.<br />
<br />
Wu Delu.吴得禄.译者文化身份对翻译的影响[The influence of translators' cultural identity on translation].读书文摘[Reading Digest].2016(08):211.<br />
<br />
Wang Ning王宁．文学研究中的文化身份问题[Cultural Identity in Literary Studies] 外国文学[Foreign Literature].1999(4):48—51．<br />
<br />
Liu Shuang刘双．文化身份与跨文化传播[Cultural identity and cross-cultural communication]外语学刊[Journal of Foreign Languages]，2000(1):87—91．<br />
<br />
Wang Qili王岐立．梁实秋文学思想浅析：[An analysis of Liang Shiqiu's literary thought]:中山大学研究生学刊 [Graduate Journal of Sun Yat-sen University].2004<br />
<br />
Zhu Shenghao 朱生豪.译者自序[Translator's Preface].文学界(专辑版)[Literature (album edition)].2010(09):36.<br />
<br />
Shakespeare.莎士比亚 四大喜剧 梁实秋译[The Four Great Comedies translated by Liang Shiqiu].北京:中国广播电视出版社.[Beijing: China Radio and Television Press].2001<br />
<br />
Shakespeare.莎士比亚． 仲夏夜之梦 朱生豪译．[A Midsummer Night's Dream translated by Zhu Shenghao].上海:上海世界图书出版公司 [Shanghai: Shanghai World Book Publishing Company],2013．<br />
<br />
Liang Shiqiu.梁实秋 文学与革命.偏见集[Literature and Revolution. The collection of prejudices].南京:正中书局[Nanjing: Zhengzhong Shuji].中华民国二十三年七月.<br />
<br />
==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Toury's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
<br />
===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
<br />
===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===Toury and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Toury also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Toury proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In Descriptive Translation and Beyond, Toury describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
<br />
In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
According to Toury, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
According to Toury, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Toury's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
According to Toury, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Toury concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Toury believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Toury is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Toury has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
In his study of descriptive translation, Toury emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Toury's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Toury's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 11:30, 19 December 2020 (UTC)<br />
<br />
===References===<br />
Li Hongman 李红满. (2002). 论当代西方翻译研究范式的转变[J]. [On the Paradigm Shift in Contemporary Western Translation Studies]. 外语与翻译. [Foreign Languages and Translations]. <br />
<br />
Zhang Meifang 张美芳. (2000). 翻译学的目标与结构——霍姆斯的译学构想介评[J]. [The Objectives and Structure of Translation Studies - A Review of Holmes' Vision of Translation Studies]. 中国翻译. [China Traslation].<br />
<br />
Toury Gideon. (2001). ''Descriptive Translation Studies and Beyond''[M]. Shanghai:Shanghai Foreign Language Education Press.<br />
<br />
Lin Kenan 林克难. (2001). 翻译研究:从规范走向描写[J]. [Translation Studies: From Specification to Description]. 中国翻译. [China Traslation].<br />
<br />
Vermeer Hans J. (1996). A Skopos Theory of Translation[M]. Heidellburg:TEXT-con.<br />
<br />
Venuti Lawrence. (1995). The Translator’s Invisibility[M]. A History of Transla-tion.London&New York:Routledge.<br />
<br />
Snell-Homby Mary. (1995). Translation Studies.AnIntegrated Approach[M]. Re-vised ed.Amsterdam:John Benjamins.<br />
<br />
Hemans Theo (1985). ed.The manipulation of Literature[M]. London&Sydney:Croom Helm.<br />
<br />
Han Ziman, Liu Fang 韩子满, 刘芳. （2005）. 描述翻译研究的成就与不足[J]. [Describe the achievements and shortcomings of translation studies]. 外语学刊. [Journal of Foreign Languages].<br />
<br />
Xie Tianzhen 谢天振. (2003). 翻译研究新视野[M]. [New Horizons in Translation Studies]. 青岛:青岛出版社. [Qingdao:Qingdao Publishing House].<br />
<br />
==An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
<br />
<center>肖伊宁 Xiao Yining 202020080655</center><br />
<br />
<center>肖伊宁 Xiao Yining 202020080655 亚非语言文学</center>--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===Abstract:=== <br />
This paper introduces the influence and contribution of James Holmes, Gideon Toury and others on the development of descriptive translation studies. It also discusses the positive significance of descriptive translation research paradigm in the field of translation studies and its limitations. The purpose of this paper is to make readers understand the necessity of descriptive translation study by summarizing its development process and advantages. Meanwhile, by analyzing the relationship between descriptive translation studies and normative translation studies, this paper refutes the views that descriptive translation studies and normative translation studies are mutually exclusive, and deeply understand the status of descriptive translation studies.<br />
<br />
This paper introduces the influence and contribution of James Holmes, Gideon Toury and others on the development of descriptive translation studies. It also discusses the positive significance of descriptive translation research paradigm in the field of translation studies and its limitations. The purpose of this paper is to make readers understand the necessity of descriptive translation study by summarizing its development process and advantages. Meanwhile, by analyzing the relationship between descriptive translation studies and normative translation studies, this paper refutes the views that descriptive translation studies and normative translation studies are mutually exclusive, and helps the readers to understand deeply the status of descriptive translation studies.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===摘要：===<br />
本文介绍了詹姆斯·霍姆斯（James Holmes）、图里（Gideon Toury）等人对于描写性翻译研究产生与发展的影响和贡献.同时论述了描写性翻译研究范式对于翻译学研究领域的积极意义和它的局限性。意在通过概述其发展历程和优点让读者了解描写性翻译研究的必要性，同时又通过剖析描写性翻译研究和规范性翻译研究的关系，反驳那些把描写性翻译研究和规范性翻译研究互斥的观点，深刻理解描写性翻译研究的地位。<br />
<br />
本文介绍了詹姆斯·霍姆斯（James Holmes）、图里（Gideon Toury）等人对于描写性翻译研究产生与发展的影响和贡献.同时论述了描写性翻译研究范式对于翻译学研究领域的积极意义和它的局限性。意在通过概述其发展历程和优点让读者了解描写性翻译研究的必要性，同时又通过剖析描写性翻译研究和规范性翻译研究的关系，反驳那些把描写性翻译研究和规范性翻译研究互斥的观点，并深刻理解描写性翻译研究的地位。--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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===Key words:===<br />
descriptive translation studies; normative translation studies; limitation; necessity; relationship.<br />
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===关键词：===描写性翻译研究；规范性翻译研究；局限性；必要性；关系.<br />
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===Chapter 1 Introduction===<br />
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Translation has a history of more than 2000 years. In the long-term and varied translation activities of translation, People have more and more ideas about translation and produced many specific translation theories. For the sustainable development of theories, scholars of different schools in different periods have conducted their own studies on translation from different perspectives. The accumulated research experience from different research perspectives has led to the formation of diverse translation research methods.（Liao Qiyi 2002，5）<br />
<br />
Translation has a history of more than 2000 years. In the long-term and varied translation activities, People have more and more ideas about translation and produced many specific translation theories. For the sustainable development of theories, scholars of different schools in different periods have conducted their own studies on translation from different perspectives. The accumulated research experience from different research perspectives have contributed to the formation of diverse translation research methods.（Liao Qiyi 2002，5）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Before the appearance of descriptive translation studies, translation theories tended to be normative both in China and abroad. At the beginning, most of them are inductive summaries of the experience in translation practice. Taking early Translation theories in China as examples, they sumer up the practical experience of translation into famous sayings, which can be used to guide the translation activities of later generations. Such as Yan Fu's "faithfulness, expressiveness and elegance", Lu Xun's "rahter to be faithful than smooth" and Lin Yutang's "faithfulness smoothness elegance". （Liao Qiyi 2002，6）<br />
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Before the appearance of descriptive translation studies, translation theories tended to be normative both in China and abroad. At the beginning, most of them are inductive summaries of tranlation experience. Taking early Translation theories in China as examples, they sumer up the practical experience of translation into famous sayings, which can be used to guide the translation activities of later generations. Such as Yan Fu's "faithfulness, expressiveness and elegance", Lu Xun's "rahter to be faithful than smooth" and Lin Yutang's "faithfulness smoothness elegance". （Liao Qiyi 2002，6）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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In the second half of the 20th century, with the development of linguistics and applied linguistics, the study of translation has become more systematic. Some researchers regard translation as a branch of linguistics. For example, Catford defined translation as replacing textual materials in another language with equivalent materials in one language. Therefore, translation researchers began to use some basic principles of linguistics to describe the translation process and evaluate the translated works. For example, Newmark summarized seven methods of translating metaphors from some specific language structures and phenomena in the source language. (Catford 1965，20) <br />
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In the second half of the 20th century, with the development of linguistics and applied linguistics, the translation study has became more systematic. Some researchers regard translation study as a branch of linguistics. For example, Catford defined translation as replacing textual materials in another language with equivalent materials in one language. Therefore, translation researchers began to use some basic principles of linguistics to describe the translation process and evaluate the translated works. For example, Newmark summarized seven methods of translating metaphors from some specific language structures and phenomena in the source language. (Catford 1965，20) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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However, these translation studies are actually "normative". They all stipulated some norms that all translators should follow in their translation practice regardless of the era, the working objects and the cognitive environment of translators and readers. If you do not follow these norms, you will be considered "misleading readers" or "unfaithful to the original work". Before the 1950s, normative translation theories were highly praised, which were basically unshakable guidelines in the field of translation. However, with the increasing frequency of cross-cultural international communication and the increasing number of translation activities, the requirements for translation theories are becoming more and more diverse. Translation practice needs new theories. People gradually realized that normative translation theories can not solve the various problems encountered in translation. Therefore, translation researchers began to pursue the study of translation in the era, and descriptive translation studies came into being.(Lin Kenan 2001, 44)<br />
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However, these translation studies are actually "normative". They all stipulated some norms that all translators should follow in their translation practice regardless of the era, the working objects and the cognitive environment of translators and readers. If you do not follow these norms, you will be considered as "misleading reader" or "unfaithful to the original work". Before the 1950s, normative translation theories were highly praised, which were basically unshakable guidelines in the field of translation. However, with the increasing frequency of cross-cultural international communication and the increasing number of translation activities, the requirements on translation theories varied all the time. Translation practice needs new theories. People gradually realized that normative translation theories can not solve the various problems encountered in translation activities. Therefore, translation researchers began to pursue the study of translation in the era, and descriptive translation studies came into being.(Lin Kenan 2001, 44)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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===Chapter 2 The emergence and development of descriptive translation studies===<br />
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In the 1990s, descriptive translation studies began to rise in foreign countries, but this research method was not formed suddenly. Before that, many scholars pointed out the necessity of descriptive translation studies and the specific assumptions of descriptive translation studies. These assumptions are the solid foundation for the establishment of descriptive translation research method and also the reason for the rapid development of descriptive translation studies.<br />
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In the 1990s, descriptive translation studies began to rise in foreign countries, but this research method was not formed suddenly. Before that, many scholars pointed out the necessity of descriptive translation studies and the specific assumptions of descriptive translation studies. These assumptions are the solid foundation for the establishment of descriptive translation research method and also the reason for the rapid development of descriptive translation studies.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.1 John MacFarlane====<br />
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In 1953, John MacFarlane published his paper ''Mode of Translation'' in the ''Durhram University Journal''. In the thesis, MacFarlan believes that it is a wrong criticism and comment to deny the role of translation and deprive some translation methods of the right to call themselves translation just because the translation does not realize the equivalence with the original in all aspects. Macfarlane also cites I.A. Richards' view in ''The Principles of Literary Criticism'' that even reading the same work at the same time often has different reading methods.From this we can infer that we must not believe that there is a unique translation. Since the original text has different meanings, it is inevitable that different translations will emerge from it . All translated works can be called translation, but none of them is "ideal" or "real" translation.(Lin Kenan 2001, 44)<br />
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In 1953, John MacFarlane published his paper ''Mode of Translation'' in the Durhram University Journal. In his thesis, MacFarlan believes that it is a wrong criticism and comment to deny the role of translation and deprive some translation methods of the right to call themselves translation, just because the translation does not realize the equivalence with the original in all aspects. Macfarlane also cites I.A. Richards' view in ''The Principles of Literary Criticism'' that there are often different reading methods when reading the same work even at the same time.From this we can infer that we must not believe that there is a unique translated version. Since the original text has different meanings, it is inevitable that different translations will emerge from it . All translated works can be called translation, but none of them is "ideal" or "real" translation.(Lin Kenan 2001, 44)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Macfarlane believes that since translation is so complex and elusive, it is impossible for us to draw an absolute standard for accurate translation. But he also called on translation researchers to find a new way to study translation. This new approach should accept the existing translation rather than the one we idealize. It should draw inspiration from the study of the nature of translation, rather than let translation do something it can't do. This is obviously a call for another kind of translation study. Although it does not clearly point out the new way of translation study, it points out that the existing translation research is incomplete and idealistic.Unfortunately, MacFarlane's views did not attract the attention of the field of translation at that time.(Lin Kenan 2001, 44)<br />
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Macfarlane believes that since translation is so complex and elusive, it is impossible for us to draw an absolute standard for accurate translation. But he also called on translation researchers to find a new way to study translation. This new approach should accept the existing translation rather than the one we idealize. It should draw inspiration from the study of the nature of translation, rather than let translation do something that it can't do. This is obviously a call for another kind of translation study. Although it does not clearly point out the new way of translation study, it points out that the existing translation research is incomplete and idealistic. Unfortunately, MacFarlane's views did not attract the attention translation field at that time.(Lin Kenan 2001, 44)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.2 Firth====<br />
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Since the 1970s, the traditional research on the semantic relationship between the original text and the target text began to decline. For a long time, it has been widely believed that translation should first be the transformation of meaning, and the traditional distinction between literal translation and free translation is the product of this concept. Researchers have begun to challenge this concept and propose to study translation from the perspective of context. Firth is one of the early researchers who pointed out that the structure and system of language should be combined with the structure and system in context.Baker believes that the change from meaning to usage or from concept to environment has promoted the development of descriptive translation studies in general, especially the corpus studies of descriptive translation studies.(Baker 1995, 236-240) <br />
<br />
Since the 1970s, the traditional research on the semantic relationship between the original text and the target text began to decline. For a long time, it has been widely believed that translation should first be the transformation of meaning, and this concept has produced the traditional distinction between literal translation and free translation. Researchers have begun to challenge this concept and propose to study translation from the perspective of context. Firth is one of the early researchers who pointed out that the structure and system of language should be combined with the structure and system in context. Baker believes that the change from meaning to usage or from concept to environment has promoted the development of descriptive translation studies in general, especially the corpus studies of descriptive translation studies.(Baker 1995, 236-240) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.3 James Holmes====<br />
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With regard to research methods, scholars have been dissatisfied with the traditional introspective approach to translation studies since the 1970s. James Holmes points out that the weakness and naivety of most contemporary translation theories are caused by introspective research methods. Researchers should investigate functional authentic texts. As the founder of the school of Translation Studies, Holmes pointed out the scope and structural mode involved in the new field of translation studies in his book ''The Name and Nature of Translation Studies''(1972). He believed that the research object of translation studies was the translation that appeared in a certain culture, and the research method was practicing on the basis of experience.(Holmes 1988, 101）<br />
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With regard to research methods, scholars have been dissatisfied with the traditional introspective approach to translation studies since the 1970s. James Holmes points out that the weakness and naivety of most contemporary translation theories are caused by introspective research methods. Researchers should investigate functional authentic texts. As the founder of the school of Translation Studies, Holmes pointed out the scope and structural mode involved in the new field of translation studies in his ''The Name and Nature of Translation Studies''(1972). He believed that the research object of translation studies was the translation that appeared in a certain culture, and the research method was practicing on the basis of experience.(Holmes 1988, 101）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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"He divides translation studies into three categories:<br />
(1) Description: to describe the special phenomenon of translation in real life;<br />
(2) Theory: establishing the principle of explaining translation phenomena;<br />
(3) Application: the information obtained from the former two is used in translation practice and translator training."（Liao Qiyi 2002，54） <br />
<br />
"He divides translation studies into three categories:<br />
(1) Description: to describe the special phenomenon of translation in real life;<br />
(2) Theory: establishing the principle of explaining translation phenomena;<br />
(3) Application: the information obtained from the former two is used in translation practice and translator training."（Liao Qiyi 2002，54）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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He discusses the dialectical relationship between descriptive translation studies, theoretical translation studies and applied translation studies, and believes that the theoretical branch is subordinate to the descriptive branch, and that only when the description of the translation process reaches a certain level and the collection of practical data reaches a certain amount can the theory have a practical development. Therefore, under the circumstances of frequent translation activities at that time, various translation theories based on experience emerged in an endless stream, but they were mutually exclusive. <br />
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He discusses the dialectical relationship among descriptive translation studies, theoretical translation studies and applied translation studies, and believes that the theoretical branch is subordinate to the descriptive branch, and that only when the description of the translation process reaches a certain level and the collection of practical data reaches a certain amount can the theory have a practical development. Therefore, under the circumstances of frequent translation activities at that time, various translation theories based on experience emerged in an endless stream, but they were mutually exclusive. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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For the sustainable development of translation theory, Holmes proposed the next goal of translation research, that is, to establish a description system of translation, to describe the corresponding symbol system, rules and classification between the original text and the translated text Based on this, a more extensive comparative study was carried out.After the formation of this description system, the goal of translation studies is to establish a comprehensive theory. But this development process is not one-way, but dialectical, each of the three branches must serve the other two branches. "Translation description provides basic data on which translation theories are built. One branch provides materials for the other two branches, and then uses the findings provided by the other two. For example, it is impossible to establish a translation theory without describing the detailed and specific data provided by descriptive research and applied research; however, on the other hand, You have to have at least one intuitive theoretical hypothesis to start studying the other two fields."（Liao Qiyi 2002，55）<br />
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For the sustainable development of translation theory, Holmes proposed the next goal of translation research, that is, to establish a description system of translation, to describe the corresponding symbol system, rules and classification between the original text and the translated text. Based on this, a more extensive comparative study was carried out. After the formation of this description system, the goal of translation studies is to establish a comprehensive theory. But this development process is not one-way, but dialectical, each of the three branches must serve the other two branches." Translation description provides basic data on which translation theories are built. One branch provides materials for the other two branches, and then uses the findings provided by the other two. For example, it is impossible to establish a translation theory without describing the detailed and specific data provided by descriptive research and applied research; however, on the other hand, you have to have at least one intuitive theoretical hypothesis to start studying the other two."（Liao Qiyi 2002，55）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Holmes further subdivided each branch. For example, the description branch includes three different descriptions based on translation, function and process. Taking translation work as the starting point requires the description of the actual translation centered on the work. taking the function as the starting point, it is necessary to show the influence of cultural factors on the reader's receptivity of the target text. taking the process as the starting point, it pays attention to the translator's thinking process in the translation.（Liao Qiyi 2002，55）<br />
<br />
Holmes further subdivided each branch. For example, the description branch includes three different descriptions based on translation, function and process. Taking translation work as the starting point requires the description of the actual translation centered on the work. taking the function as the starting point, it is necessary to show the influence of cultural factors on the reader's receptivity of the target text. Taking the process as the starting point, it pays attention to the translator's thinking process in the translation.（Liao Qiyi 2002，55）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Compared with traditional translation theories, Holmes' method of describing the translation process shows another change. That is, he tries to better translate a certain symbol type by describing various translation methods in different periods and their usage in history. Holmes’s article is highly influential in that descriptive translation studies has given rise to " a considerable widening of the horizon, since any and all phenomena relating to translation, in the broadest sense, become objects of study." (Hermans 1985, 14).<br />
<br />
Compared with traditional translation theories, Holmes' method of describing the translation process shows another change. That is, he tries to better translate a certain symbol type by describing various translation methods in different periods and their usage in history. Holmes’s article is highly influential in that descriptive translation studies has given rise to "a considerable widening of the horizon, since any and all phenomena relating to translation, in the broadest sense, become objects of study." (Hermans 1985, 14).--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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However, it is a pity that descriptive translation studies received little attention in the academic circle at that time, until the Israeli scholar Gideon Toury has made a systematic and comprehensive study of descriptive translation studies on the basis of Holmes. However, the framework of descriptive translation proposed by Holmes still provides a correct direction for the development of translation studies and makes translation studies pay more attention to descriptive translation studies.<br />
<br />
However, it is a pity that descriptive translation studies received little attention in the academic circle at that time, until the Israeli scholar Gideon Toury has made a systematic and comprehensive study of descriptive translation studies on the basis of Holmes. However, the framework of descriptive translation proposed by Holmes still provides a correct direction for the development of translation studies and makes translation studies pay more attention to descriptive translation studies.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.4 Polysystem Theory====<br />
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In the early 1970s, Zohar first put forward the polysystem theory, shaking the traditional translation view that the original text is Paramount and the translation can only be derived text. "The polysystem（多元体系派） is not satisfied with the achievements made by the translation studies（翻译研究派）. It uses the theoretical system and research methods of Russian formalism for reference, and introduces the concept of "polysystem", which breaks through the boundaries between traditional linguistics and literature. Combined with the theory of translation studies, it makes a thorough study of the factors influencing the translation process and the multiple criteria of translation Research ."（Liao Qiyi 2002, 59）<br />
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In the early 1970s, Zohar first put forward the polysystem theory, shaking the traditional translation view that the original text is Paramount and the translation can only be derived text. "The polysystem（多元体系派） is not satisfied with the achievements made by the translation studies（翻译研究派）. It uses the theoretical system and research methods of Russian formalism for reference, and introduces the concept of "polysystem", which breaks through the boundary between traditional linguistics and literature. Combined with the theory of translation studies, it makes a thorough study of the factors influencing the translation process and the multiple criteria of translation Research ."（Liao Qiyi 2002, 59）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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According to Polysystem, literature, politics, religion, economy and other systems are all part of a larger, multi-level and dynamically changing polysystem. In this polysystem, each system is interdependent and interacts with each other. Most of the traditional translation studies are based on the original text to judge the quality of the target text. In fact, the original text is not the only factor determining the target text, and the quality of the target text is not the only problem worth discussing in translation studies. From the choice of translation materials and strategies to the status and function of the target culture, they are influenced by a series of social factors inside and outside the target culture.（Liao Qiyi 2002, 59）<br />
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According to Polysystem, literature, politics, religion, economy and other systems are all part of a larger, multi-level and dynamically changing polysystem. In this polysystem, each system is interdependent and interacts with each other. Most of the traditional translation studies are based on the original text to judge the quality of the target text. In fact, the original text is not the only factor determining the target text, and the quality of the target text is not the only problem worth discussing in translation studies. From the choice of translation materials and strategies to the status and function of the target culture, they are influenced by a series of social factors inside and outside the target culture.（Liao Qiyi 2002, 59）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Polysystem theory expands the scope of research, opens up new research approaches, promotes the cultural turn of translation studies, makes us have a more comprehensive understanding of translation phenomena, makes translation studies get rid of the application orientation, and improves the theoretical and academic nature of translation studies.（Zhang Nanfeng 2002, 19）<br />
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Polysystem theory expands the scope of research, opens up new research approaches, promotes the cultural turn of translation studies, makes us have a more comprehensive understanding of translation phenomena, makes translation studies get rid of the application orientation, and improves the theoretical and academic nature of translation studies.（Zhang Nanfeng 2002, 19）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.5 Gideon Toury<br />
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Toury's translation theory and translation research theory are deeply influenced by Zohar and Holmes. Since 1975, in order to verify Zohar's translation theory, Toury has carried out field research in Tel Aviv University. He wants to find out the systematic rules that restrict translation by collecting the actual choices made in the process of translation. According to his research results, He found that the choice of most translation works is subject to ideology rather than linguistics or aesthetics, and the translations that are inconsistent with the existing translation theories can also be recognized by readers. (Liao Qiyi 2002, 68）<br />
<br />
Toury's translation theory and translation research theory are deeply influenced by Zohar and Holmes. Since 1975, in order to verify Zohar's translation theory, Toury has carried out field research in Tel Aviv University. He wants to find out the systematic rules that restrict translation by collecting the actual choices made in the process of translation. According to his research results, He found that the choice of most translation works is subject to ideology rather than linguistics or aesthetics, and the translations who are inconsistent with the existing translation theories can also be recognized by readers. (Liao Qiyi 2002, 68）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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<br />
This makes him realize that existing source system centered translation theories are not comprehensive, that makes him start to seek a new translation theory, that is, a comprehensive translation theory based on field research Tuli published his book ''exploration of translation theory''. After the publication of this work, the focus of translation studies shifted from theory to description.From 1980 to 1995, Toury supplemented and revised the descriptive translation theory on the basis of Holmes. His book ''Descriptive Translation Studies–and beyond'' is the practice and application of Holmes' descriptive translation theory. The book has also become the most comprehensive and systematic work on translation studies. He proposed that the descriptive nature of translation and the status and function of the target language are determined by the culture of the target language. (Liao Qiyi 2002, 69）<br />
<br />
This makes him realize that existing source system centered translation theories are not comprehensive, thus makes him start to seek a new translation theory, that is, a comprehensive translation theory based on field research Tuli published in his book ''exploration of translation theory''. After the publication of this work, the focus of translation studies shifted from theory to description. From 1980 to 1995, Toury supplemented and revised the descriptive translation theory on the basis of Holmes. His book ''Descriptive Translation Studies–and beyond'' is the practice and application of Holmes' descriptive translation theory. The book has also become the most comprehensive and systematic work on translation studies. He proposed that the descriptive nature of translation and the status and function of the target language are determined by the culture of the target language. (Liao Qiyi 2002, 69）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Translation is restricted by a series of norms, which are culturally relevant within the cultural framework of the target language on which the translator relies. According to Toury, descriptive translation studies are based on norms and guided by rules. The purpose of descriptive translation studies is to analyze the general rules of translation by comparing the source text with the target text. He proposes that the production of translation involves the literary background in the target culture. The concept of "one to one correspondence" in translation and the translation requirements of literary and linguistic equivalence are abandoned. It shakes the idea that the original information is invariable. It also puts forward the idea that the original text and the translation should be integrated in the cultural system.(Liao Qiyi 2002, 69）<br />
<br />
Translation is restricted by a series of norms, which are culturally relevant within the cultural framework of the target language on which the translator relies. According to Toury, descriptive translation studies are based on norms and guided by rules. The purpose of descriptive translation studies is to analyze the general rules of translation by comparing the source text with the target text. He proposes that the production of translation involves the literary background in the target culture. The concept of "one to one correspondence" in translation and the translation requirements of literary and linguistic equivalence are abandoned. It shakes the idea that the original information is invariable. It also puts forward the idea that the original text and the translation should be integrated in the cultural system.(Liao Qiyi 2002, 69）--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
In 1989, JoséLambert and Toury founded an international journal target, which is subtitled "International Journal of translation studies" and covers academic works on descriptive translation studies. This is another impetus to expand descriptive translation studies internationally. <br />
<br />
In 1989, JoséLambert and Toury founded an international journal target, which is subtitled "International Journal of translation studies" and covers academic works on descriptive translation studies. This is another impetus to expand descriptive translation studies internationally. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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Gideon Toury also analyzes the reasons for the stagnant development of descriptive translation studies in his works："One of the main reasons for the prevailing underdevelopment of a descriptive branch within Translation Studies has no doubt been an overriding orientation towards practical applications,which has marked-and marred-scholarly work at least since the nineteen sixties.Thus, whereas for most empirical sciences, including even Linguistics, such applications-important as they may be-are presented merely as extensions into the world, the immediate needs of particular applications of Translation Studies have often been taken as a major constraint on the formation of the theory itself, or even as the very reason for its existence. Small wonder that a scholarly framework geared almost exclusively towards applicability in practice should show preference for prescriptivism at the expense of description, explanation and prediction. " (Toury 2012. xii)<br />
<br />
Gideon Toury also analyzes the reasons for the stagnant development of descriptive translation studies in his works："One of the main reasons for the prevailing underdevelopment of a descriptive branch within Translation Studies has no doubt been an overriding orientation towards practical applications, which has marked-and marred-scholarly work at least since the nineteen sixties.Thus, whereas for most empirical sciences, including even Linguistics, such applications-important as they may be-are presented merely as extensions into the world, the immediate needs of particular applications of Translation Studies have been often taken as a major constraint on the formation of the theory itself, or even as the very reason for its existence. Small wonder that a scholarly framework geared almost exclusively towards applicability in practice should show preference for prescriptivism at the expense of description, explanation and prediction. " (Toury 2012. xii)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
He criticizes this phenomenon and thinks that most descriptive research is conducted in other disciplines other than translation studies, such as contrastive linguistics, contrastive textualism, comparative literature and stylistic comparison, which is a kind of behavior that the translation circle is avoiding the research within its own scope of competence.<br />
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He criticizes this phenomenon and thinks that most descriptive research is conducted in other disciplines other than translation studies, such as contrastive linguistics, contrastive textualism, comparative literature and stylistic comparison, which is a kind of behavior that the translation circle is avoiding the research within its own scope of competence.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
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====2.6 Snell-Hornby<br />
<br />
In the 1990s, more linguists began to question the traditional concept of equivalence and the status of the original text. Snell - Homb said :“Equivalence is unsuitable as a basic concept in translation theory : the term equivalence, apart from being imprecise and ill-defined..presents an illusion of symmetry between languages which hardly exists beyond the level of vague approximations and which distorts the basic problems of translation." (Mary Snell-Hornby 1988，22) She is critical of the traditional literary translation theory and the translation theory of the linguistic school in the 1960s (especially the manipulation school). She agrees with the opinion of the translation studies that translation study should not be subordinate to comparative literature, linguistics or other disciplines, but should be an independent discipline, and should adopt a holistic and integrated approach to the study of translation. <br />
<br />
In the 1990s, more linguists began to question the traditional concept of equivalence and the status of the original text. Snell - Homb said :“Equivalence is unsuitable as a basic concept in translation theory : the term equivalence, apart from being imprecise and ill-defined，presents an illusion of symmetry between languages which hardly exists beyond the level of vague approximations and which distorts the basic problems of translation." (Mary Snell-Hornby 1988，22) She is critical of the traditional literary translation theory and the translation theory of the linguistic school in the 1960s (especially the manipulation school). She agrees with the opinion of the translation studies that translation study should not be subordinate to comparative literature, linguistics or other disciplines, but should be an independent discipline, and should adopt a holistic and integrated approach to the study of translation. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Other scholars tried to further develop the concept of equivalence and classify it. They pointed out that in addition to exploring the source text, it is also very important to study the target language and its specific text types.Therefore, translation studies should investigate the real texts in the original and target languages. This research demand has made the descriptive translation studies develop rapidly and gradually take the place of normative translation studies and occupy the central position in translation studies. "Description" has become a new trend in translation studies. And Mary Snell Hornby's ''Translation Studies:An Integrated Approach'' is regarded as a major force in translation studies. (Wang Peng 2008, 96)<br />
<br />
Other scholars tried to further develop the concept of equivalence and classify it. They pointed out that in addition to exploring the source text, it is also very important to study the target language and its specific text types. Therefore, translation studies should investigate the real texts in the original and target languages. This research demand has made the descriptive translation studies develop rapidly and gradually take the place of normative translation studies and occupy the central position in translation studies. "Description" has become a new trend in translation studies. And Mary Snell Hornby's ''Translation Studies:An Integrated Approach'' is regarded as a major force in translation studies. (Wang Peng 2008, 96)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===Chapter 3 The relationship between normative translation studies and descriptive translation studies===<br />
<br />
====3.1 The value of descriptive translation studies and the limitations of normative translation studies====<br />
<br />
In fact, the traditional western translation research paradigm is normative translation research, that is, normative translation research approach, or a kind of translation research that sets standards to specify how to translate well in a specific culture. Traditional normative translation studies focus on the comparison of texts, trying to explore the law of language conversion, judge the quality of the translation, and then provide specific guidance for translation practice.<br />
<br />
In fact, the traditional western translation research paradigm is normative translation research, that is, normative translation research approach, or a kind of translation research that sets standards to specify how to translate well in a specific culture. Traditional normative translation studies focus on the comparison of texts, trying to explore the law of language conversion, judge the quality of the translation, and then provide specific guidance for translation practice.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Generally speaking, normative translation studies have the following characteristics：the establishment of eternal principles or standards for translation is usually based on the translator's personal experience in solving specific translation problems for others to follow, regardless of the number of readers and socio-cultural background changes. It is often taken for granted that any betrayal of these rules at the linguistic level should be labeled as disloyal, structurally heavy or misleading, regardless of the historical background and context of translation. The academic interest in seeking code conversion mechanism and setting translation principles or standards can be understood as efforts to make up for the lack of understanding and expression ability at the language level. （Han Ziman，Liu Fang 2005，98) <br />
<br />
Generally speaking, normative translation studies have the following characteristics：the establishment of eternal principles or standards for translation is usually based on the translator's personal experience in solving specific translation problems for others to follow, regardless of the number of readers and socio-cultural background changes. It is often taken for granted that any betrayal of these rules at the linguistic level should be labeled as disloyal, structurally heavy or misleading, regardless of the historical background and context of translation. The academic interest in seeking code conversion mechanism and setting translation principles or standards can be understood as efforts to make up for the lack of understanding and expression ability at the language level. （Han Ziman，Liu Fang 2005，98)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Maria Tymoczko believes that："As a language art, translation has often been considered from the viewpoint of timeless linguistic rules(which has led to a normative tendency in the theory.)" (Maria Tymoczko 1999, 25) Because in the early days, people only regarded translation as a kind of language art, and didn't pay much attention to the cultural environment. Even when it came to culture, they finally focused on the specific translation skills. Because they paid too much attention to the study of translation skills, normative translation research was always inseparable from the debate between literal translation and free translation.<br />
<br />
Maria Tymoczko believes that："As a language art, translation has often been considered from the viewpoint of timeless linguistic rules(which has led to a normative tendency in the theory.)" (Maria Tymoczko 1999, 25) Because in the early days, people only regarded translation as a kind of language art, and didn't pay much attention to the cultural environment. Even when it came to culture, they finally focused on the specific translation skills. Because they paid too much attention to the study of translation skills, normative translation research was always inseparable from the debate between literal translation and free translation.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Is there an absolute norm to follow in translation? Translation is a social and cultural activity involving two cultures, so it is bound to be restricted by two different cultural norms. Translation is by no means merely a language transformation in the sense, and the recognition and acceptance of a certain translation strategy cannot be determined by the translator's personal ability. It is restricted by many factors such as history, society, culture, politics, aesthetic taste and readers' expectation. In this sense, there is no absolute norm. （Han Ziman，Liu Fang 2005，97) <br />
<br />
Is there an absolute norm to follow in translation? Translation is a social and cultural activity involving two cultures, so it is bound to be restricted by two different cultural norms. Translation is by no means merely a language transformation in the sense, and the recognition and acceptance of a certain translation strategy cannot be determined by the translator's personal ability. It is restricted by many factors such as history, society, culture, politics, aesthetic taste and readers' expectation. In this sense, there is no absolute norm. （Han Ziman，Liu Fang 2005，97)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Normative translation theories pay too much attention to the transcendental statement of translation and set standards or principles to ensure the quality of translation. This undoubtedly limits translation studies and makes translation scholars feel suffocated. Because of these limitations in normative translation studies, the further development of translation studies has been hindered, so the necessity of descriptive studies have been reversed. In order to have a more comprehensive understanding of translation, descriptive translation studies have gradually developed and given full play to their value：<br />
<br />
Normative translation theories pay too much attention to the transcendental statement of translation and set standards or principles to ensure the quality of translation. This undoubtedly limits translation studies and makes translation scholars feel suffocated. Because of these limitations in normative translation studies, the further development of translation studies has been hindered, so the necessity of descriptive studies have been reversed. In order to have a more comprehensive understanding of translation, descriptive translation studies have gradually developed and given full play to their value：--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
(1) First of all, descriptive translation studies have made great contributions to the development of translation studies. Translation phenomenon, which has always been on the edge, has entered the field of vision of translation researchers. Before the advent of descriptive translation studies, it was generally believed that only the translated works which are fully equivalent to the original text can be regarded as translation. Therefore, at that time, people criticized the translation works that did not achieve complete equivalence, and even did not include them in translation studies. Translation studies have always been limited to the study of equivalence between texts. <br />
<br />
(1) First of all, descriptive translation studies have made great contributions to the development of translation studies. Translation phenomenon, which has always been on the edge, has entered the field of vision of translation researchers. Before the advent of descriptive translation studies, it was generally believed that only the translated works which are fully equivalent to the original text can be regarded as translation. Therefore, at that time, people criticized the translation works that did not achieve complete equivalence, and even did not include them in translation studies. Translation studies have always been limited by the study of equivalence between texts. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
However, descriptive translation researchers believe that as long as they appear in the target culture in the face of translation or the target language readers think that they are translations, all texts can be called "translation" In this way, the scope of translation studies has been expanded. Some extreme but factual translation phenomena, such as conversion(translating through an intermediary language) and pseudo-translation (translating without the original text), have been brought into the scope of translation studies.(Toury 2012, 32)<br />
<br />
However, descriptive translation researchers believe that as long as they appear in the target culture in the face of translation or the target language readers think that they are translations, all texts can be called "translation". In this way, the scope of translation studies has been expanded. Some extreme but factual translation phenomena, such as conversion (translating through an intermediary language) and pseudo-translation (translating without the original text), have been brought into the scope of translation studies.(Toury 2012, 32)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
(2)Secondly, descriptive translation studies no longer focus on the static text system as the previous normative translation studies, but pay more attention to the dynamic relationship between translation practice and the ever-changing social and cultural environment of the target language. This chagemakes people realize that in order to study translation more systematically and comprehensively,the method of contextlization should be adopted. Only by putting the translated works back into the historical environment and socio-cultural context of their creation can the translation phenomenon be described more accurately. For example, Piao (gone with the wind) translated by Fu Donghua is the object of criticism by many scholars who advocate foreignization translation. Some scholars claim that domestication is "the wrong way of translation". (Liu Yingkai 1987, 22) <br />
<br />
(2)Secondly, descriptive translation studies no longer focus on the static text system as the previous normative translation studies, but pay more attention to the dynamic relationship between translation practice and the ever-changing social and cultural environment of the target language. This chagemakes people realize that in order to study translation more systematically and comprehensively,the method of contextlization should be adopted. Only by putting the translated works back into the historical environment and socio-cultural context of their creation can the translation phenomenon be described more accurately. For example, Piao (gone with the wind) translated by Fu Donghua is the object of criticism by many scholars who advocate foreignization translation. Some scholars claim that domestication is "a wrong way of translation". (Liu Yingkai 1987, 22) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
The example they cited is Fu's ''Piao(Gone with the Wind)''However, in the analysis, they have not made in-depth discussion on the reasons for Fu's choice of domestication, and have not noticed that there are many examples of extreme Foreignization in his early translation works. Therefore, it seems unfair to criticize Fu. It is only in early 21st century that this problem has gradually attracted the attention of scholars. Some scholars compare Fu's ''Piao(Gone with the Wind)''with Li Yeguang and others’ translations ,and compare several macro cultural factors influencing Fu Donghua's ''Piao(Gone with the Wind)''. They came to the conclusion that "the gain and loss of a work should be measured from the perspective of history"(冯庆华、王昱1998 :56)This example illustrates the value of descriptive translation studies, that is, to make a diachronic study of translation phenomena, rather than merely confined to synchronic studies.（Han Ziman，Liu Fang 2005，98) <br />
<br />
The example they cited is Fu's ''Piao(Gone with the Wind)''However, in the analysis, they have not made in-depth discussion on the reasons for Fu's choice of domestication, and have not noticed that there are many examples of extreme Foreignization in his early translation works. Therefore, it seems unfair to criticize Fu. It is only in early 21st century that this problem has gradually attracted the attention of scholars. Some scholars compare Fu's ''Piao(Gone with the Wind)'' with Li Yeguang and others' translations, and compare several macro cultural factors influencing Fu Donghua's ''Piao(Gone with the Wind)''. They came to the conclusion that "the gain and loss of a work should be measured from the perspective of history"(冯庆华、王昱1998 :56) This example illustrates the value of descriptive translation studies, that is, to make a diachronic study of translation phenomena, rather than merely confined to synchronic studies.（Han Ziman，Liu Fang 2005，98) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
====3.2 The limitations of descriptive translation studies and the value of normative translation studies====<br />
<br />
First of all, descriptive translation studies are not perfect at present. Toury believes that the fundamental purpose of descriptive translation studies is to establish these potential norms and their influence on translators' choice of translation strategies. However, he seems to go to another extreme, regarding the target language and its culture as everything, completely ignoring the role of the source language and the translator in the process of translation. Moreover, he has not discussed in detail how these factors restrict the translator, how the translator makes the choice and why he makes such a choice. Therefore, although his theory has certain progressive significance and reference, it is not perfect.(Liu Zongyan 2008, 201) <br />
<br />
First of all, descriptive translation studies are not perfect yet. Toury believes that the fundamental purpose of descriptive translation studies is to establish these potential norms and their influence on translators' choice of translation strategies. However, he seems to go to another extreme, regarding the target language and its culture as everything, completely ignoring the role of the source language and the translator in the process of translation. Moreover, he has not discussed in detail how these factors restrict the translator, how the translator makes the choice and why he makes such a choice. Therefore, although his theory has certain progressive significance and reference, it is not perfect.(Liu Zongyan 2008, 201) --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Moreover, descriptive translation studies emphasize the objectivity and neutrality of the researchers and avoid value judgment too much. Descriptive translation studies advocate that researchers should be objective, neutral and detached from the research objects. Toury clearly believes that the study of culture and history can be neutral. In his works, he tried to show an objective appearance by using a lot of scientific terms. Dirk Delabastita and Lieven D'hulst, in their collection European Shakespeares, repeatedly stressed that translation researchers should maintain a "detached and purely descriptive attitude." ( Hermans 1999 , 36) <br />
<br />
Moreover, descriptive translation studies emphasize the objectivity and neutrality of the researchers and avoid value judgment too much. Descriptive translation studies advocate that researchers should be objective, neutral and detached from the research objects. Toury believes clearly that the study of culture and history can be neutral. In his works, he tried to show an objective appearance by using a lot of scientific terms. Dirk Delabastita and Lieven D'hulst, in their collection European Shakespeares, repeatedly stressed that translation researchers should maintain a "detached and purely descriptive attitude." ( Hermans 1999 , 36)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC) <br />
<br />
<br />
This requirement has been questioned by many scholars, including some closely related to descriptive translation studies. For example, Hans J. Vermeer thinks that Toury's early research methods are in fact "meta - prescriptive" in a sense, because he sets the preconditions for the analysis of translation.(Vermeer 1996 :49) Lawrence Venuti proposed that "translation studies can never be merely descriptive". He pointed out that merely taking translation as a research topic of cultural history or cultural criticism is already a resistance to the marginal position of translation in the current cultural hierarchy, and the choice of topics in a specific historical period is always related to the current cultural needs.（Han Ziman，Liu Fang 2005，99)<br />
<br />
This requirement has been questioned by many scholars, including some closely related to descriptive translation studies. For example, Hans J. Vermeer thinks that Toury's early research methods are in fact "meta - prescriptive" in a sense, because he sets the preconditions for the analysis of translation.(Vermeer 1996 :49) Lawrence Venuti proposed that "translation studies can never be merely descriptive". He pointed out that merely taking translation as a research topic of cultural history or cultural criticism is already a resistance to the marginal position of translation in the current cultural hierarchy, and the choice of topics in a specific historical period is always related to the current cultural needs.（Han Ziman，Liu Fang 2005，99)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
On the other hand, descriptive translation studies are not helpful to people's understanding of the merits and demerits of specific translation works. Excessive promotion of descriptive translation studies will not be conducive to the improvement of translation quality, and even have a negative impact on translation practice. <br />
<br />
On the other hand, descriptive translation studies are not helpful to people's understanding of the merits and demerits of specific translation works. Excessive promotion of descriptive translation studies will not be conducive to the improvement of translation quality, and even have a negative impact on translation practice. --[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Normative translation studies have been overemphasized and become rigid dogma. It is only an incomplete research method, and it is not wrong. Moreover, for some texts, descriptive translation theory can not meet their requirements. For example, legal texts and dictionary texts are very formal texts. The use of words and syntactic structure have strict requirements, and the translation of such texts has a high requirement for faithfulness. At this time, the value of normative translation research is reflected.（Han Ziman，Liu Fang 2005, 99)<br />
<br />
Normative translation studies have been overemphasized and become rigid dogma. It is only an incomplete research method, and it is not wrong. Moreover, for some texts, descriptive translation theory can not meet their requirements. For example, legal texts and dictionary texts are very formal texts. The use of words and syntactic structure have strict requirements, and the translation of such texts has a high requirement for faithfulness. At this time, the value of normative translation research is reflected.（Han Ziman，Liu Fang 2005, 99)--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
====3.3 The relationship between prescriptive translation studies and descriptive translation studies====<br />
<br />
In linguistics, norms and descriptions are a pair of relative theoretical principles and two relative methodological categories. The traditional translation principles only focus on principles, standards, methods and techniques, which are normative studies. Nowadays, translation studies focus on description, which is composed of linguistics, literary criticism theory, psychology, philosophy, sociology, culture, etc. According to the above analysis, the two are complementary. The value of descriptive translation studies lies in its ability to make up for the limitations of normative translation studies. Normative translation studies also play an irreplaceable role in the translation of some special texts. Therefore, we can't think about the relationship between the two from the perspective of binary opposition. Although they are two opposite concepts, they are not incompatible.（Han Ziman，Liu Fang 2005, 100. )<br />
<br />
In linguistics, norms and descriptions are a pair of relative theoretical principles and two relative methodological categories. The traditional translation principles only focus on principles, standards, methods and techniques, which are normative studies. Nowadays, translation studies focus on description, which is composed of linguistics, literary criticism theory, psychology, philosophy, sociology, culture, etc. According to the above analysis, the two are complementary. The value of descriptive translation studies lies in its ability to make up for the limitations of normative translation studies. Normative translation studies also play an irreplaceable role in the translation of some special texts. Therefore, we can't think about the relationship between the two from the perspective of binary opposition. Although they are two opposite concepts, they are not incompatible.（Han Ziman，Liu Fang 2005, 100. )--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
The view of binary opposition can not deal with complex translation studies. The application of the two research methods should be flexible. We should choose the appropriate method according to different research objects. We need to have multiple coexistence Thinking. As for the debate about which is better or worse, in the author's opinion, it is unnecessary. Nida has also stressed that "translation theory should be inclusive, and various means should be used to solve various problems in translation."(Liao Qiyi 2002, 6)In fact, the development of descriptive translation studies is not to overthrow the traditional normative translation theories, but to criticize the lack of normative translation theories and supplement the normative research.<br />
<br />
The view of binary opposition can not deal with complex translation studies. The application of the two research methods should be flexible. We should choose the appropriate method according to different research objects. We need to have multiple coexistence Thinking. As for the debate about which is better or worse, in the author's opinion, it is unnecessary. Nida has also stressed that "translation theory should be inclusive, and various means should be used to solve various problems in translation."(Liao Qiyi 2002, 6) In fact, the development of descriptive translation studies is not to overthrow the traditional normative translation theories, but to criticize the lack of normative translation theories and supplement the normative research.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===Chapter 4 Conclusion=== <br />
<br />
Translation was officially recognized as an independent discipline more than 30 years, is a very young discipline, but in fact, the history of translation activities is not short，There are a lot of translation theories in both China and the West. However, due to the lag of descriptive translation studies, there is still a lot of space for research. Both Chinese and Western scholars believe that the ultimate goal of translation studies is to establish translation norms and principles, which are not the summary of previous personal experience, but the basis of a large number of descriptive translation studies On the basis of the standard.<br />
<br />
Translation was officially recognized as an independent discipline more than 30 years, is a very young discipline, but in fact, the history of translation activities is not short. There are a lot of translation theories in both China and the West. However, due to the lag of descriptive translation studies, there is still a lot of space for research. Both Chinese and Western scholars believe that the ultimate goal of translation studies is to establish translation norms and principles, which are not the summary of previous personal experience, but the basis of a large number of descriptive translation studies On the basis of the standard.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Descriptive and normative are the dual attributes of any discipline. Descriptiveness is the basis, premise and condition of normalization. Normalization is the development, result and purpose of descriptive. Translation studies are both descriptive and normative. It is the unity of opposites between descriptive and normative. In other words, descriptive translation studies and normative translation studies are like the positive and negative sides of a coin, It cannot be separated . It is one-sided and wrong to emphasize only the standardization of translation or the description of translation.<br />
<br />
Descriptive and normative are the dual attributes of any discipline. Descriptiveness is the basis, premise and condition of normalization. Normalization is the development, result and purpose of descriptive. Translation studies are both descriptive and normative. It is the unity of opposites between descriptive and normative. In other words, descriptive translation studies and normative translation studies are like the positive and negative sides of a coin, It cannot be separated . It is one-sided and wrong to emphasize only the standardization of translation or the description of translation.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
Descriptive translation studies are intended to explain the process and phenomenon of translation. Compared with the micro analysis of normative translation studies, it studies translation from a macro perspective. Although there are still some deficiencies in descriptive translation theory, descriptive translatology provides a new perspective and analysis approach for translation studies, which deserves our attention and development.<br />
<br />
Descriptive translation studies are intended to explain the process and phenomenon of translation. Compared with the micro-analysis of normative translation studies, it studies translation from a macro perspective. Although there are still some deficiencies in descriptive translation theory, descriptive translatology provides a new perspective and analysis approach for translation studies, which deserves our attention and development.--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 04:03, 19 December 2020 (UTC)<br />
<br />
===Chapter 5 Reference===<br />
Baker. (1995). Corpora Linguistics and Translation Studies: an Overview and Some Suggestions for Future Reseearch. Target.<br />
<br />
J.C.Catford. (1965). A Linguistic Theory Of Translation. Oxford:Oxford University Press, 20.<br />
<br />
Hermans,Theo. (1985). The Manipulation of Literature: Studies in Literary Translation. Beckenham: Croom Helm.<br />
<br />
Hermans,Theo. (1999) . Translation in Systems . Manchester: St Jerome Publishing.<br />
<br />
Holmes,J.S. (1988). Translated Papers on Literary Translation and Translation Studies. Amsterdam: Rodopi.<br />
<br />
Meria Tymoczko. (1999). Translation in a Postcolonial Context - Early Irish Literature in English Translation. St.Jerome Publishing.<br />
<br />
Snell-Hornby.(1988). Translation Studies: An Integrated Approach. Amsterdam/Philadelphia: John Benjamins.<br />
<br />
Han Ziman 韩子满，Liu Fang 刘芳（2005）. 描述翻译研究的成就与不足[Achievements and Shortcomings of Descriptive Translation Studies]. 外语学刊[Foreign Language Research](03).<br />
<br />
Liao Qiyi 廖七一. (2002). 当代西方翻译理论探索[Exploration of contemporary Western translation theories]<br />
<br />
Lin Kenan 林克难. (2001).翻译研究：从规范走向描写[Translation Studies: From the Prescriptive <br />
to the Descriptive Approach].中国翻译[Chinese Translation Journal](06).<br />
<br />
Liu Zongya 刘宗衍. 浅谈翻译理论的“规范”性[On the "Normative" Nature of Translation Theory]. 科技资讯[Science & Technology Information]<br />
<br />
Wang Peng 王鹏. (2008). 描写翻译研究及其方法[Descriptive Translation Studies and its methodology]. 四川外语学院学报[Journal of Sichuan International Studies University](04).<br />
<br />
Zhang Nanfeng 张南峰.(2002).多元体系理论[Polysystem Theory]. 中国翻译[Chinese Translation Journal](02).<br />
<br />
==Translation Strategies Sagara Seydou, Student No :201911080004, Major:Translation Studies== <br />
<br />
Translation Strategies <br />
<br />
==Abstract == <br />
<br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies.<br />
<br />
Key words: translation strategies and translational problems.<br />
<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
<br />
==Introduction==<br />
<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
<br />
==Content==<br />
<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. Chesterman’s (1997)<br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.(Molina & Hurtado Albir, 2002, p. 509).<br />
<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280) ==<br />
Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70<br />
==<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.(Lörscher, 1991, p. 70).<br />
<br />
==Conclusion==<br />
<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
<br />
==References==<br />
<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114767History of Translation Studies 62020-12-18T13:21:19Z<p>Han Wanzhen: /* 4. Conclusion */</p>
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
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<br />
='''Foreignization and Domestication'''=<br />
<br />
<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
<br />
==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
<br />
==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
<br />
==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
<br />
==='''关键词'''===<br />
归化；异化；功能派理论<br />
<br />
==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
<br />
In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
<br />
From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
<br />
===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
<br />
According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
<br />
To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
<br />
====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
<br />
Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
<br />
The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
<br />
While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
<br />
Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
<br />
Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
<br />
===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
<br />
===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
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The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
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As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
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These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
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Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
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余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
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In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
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其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
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The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
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The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
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====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
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Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
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On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
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The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
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Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
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Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
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==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
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From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
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In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
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==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
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3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
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4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
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5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
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6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
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8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
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9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
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10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
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11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
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15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
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16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
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17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
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18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
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19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
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===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
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===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
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===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
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===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
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Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
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He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
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Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
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Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
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Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
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Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
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Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
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Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
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In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
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Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
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===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
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Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
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Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
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Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
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What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
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Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
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Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
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So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
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===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
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It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
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In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
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E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
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Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
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In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
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There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
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E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
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Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
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“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
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The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
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====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
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E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
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Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
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Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
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====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
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E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
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Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
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Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
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====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
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E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
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Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
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The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
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Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
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====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
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====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
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It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
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However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
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There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
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E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
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Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
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“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
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====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
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E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
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Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
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In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
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In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
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===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
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In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
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The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
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However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
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Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
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Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
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Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
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Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
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However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
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Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
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Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
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There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
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===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
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Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
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The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
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===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
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*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
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*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
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*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
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*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
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*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
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*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
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*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
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*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
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==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
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===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
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===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
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===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
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===关键词===<br />
目的论，归化，异化<br />
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===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
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===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
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Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
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In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
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It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
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====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
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===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
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Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
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Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
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Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
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Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
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In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
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====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
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Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
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"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
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The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
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On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
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===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
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“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
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“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
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Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
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====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
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“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
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During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
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Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
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===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
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===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
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*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
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*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
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*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
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*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
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*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
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*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
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*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
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*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
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*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
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*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
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*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
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*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
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*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
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==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
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===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
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===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
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===题目===<br />
跨文化翻译中归化和异化研究<br />
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===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
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===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
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Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
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This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
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====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
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In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
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Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
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In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
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====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
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Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
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Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
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In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
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Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
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Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
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Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
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Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
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Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
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====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
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Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
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As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
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Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
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===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
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====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
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Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
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Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
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Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
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These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
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Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
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Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
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According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
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Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
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====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
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The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
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However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
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Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
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===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
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====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
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As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
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Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
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====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
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Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
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For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
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In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
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For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
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Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
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Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
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====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
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Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
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For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
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However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
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For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
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Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
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For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
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Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
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For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
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Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
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For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
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On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
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===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
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Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
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Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
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Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
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===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
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==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
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===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
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==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
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===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
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==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
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===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
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==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
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===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
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==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
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The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
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===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
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The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
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===Chapter 1 The Definition of Chinese Xiehouyu===<br />
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====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
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Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
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The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
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In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
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However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
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Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
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According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
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Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
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''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
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For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
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In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
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In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
<br />
For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
<br />
The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
<br />
The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
<br />
====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
<br />
In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
<br />
In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
<br />
In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
<br />
====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
<br />
====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
<br />
Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
<br />
====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
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====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
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As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
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The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
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Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
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Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
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People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
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===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
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====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
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In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
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As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
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These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
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====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
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For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
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For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
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For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
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For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
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===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
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====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
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Translation: If [anything should happen] to me, let Yushan know!<br />
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The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
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她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
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Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
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The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
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运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
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Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
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The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
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等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
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Translation: But they were too late for a rescue.<br />
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Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
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一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
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Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
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This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
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The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
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English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
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====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
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Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
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咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
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Translation: Ah! We were drawing water in a baboo basket.<br />
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特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
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Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
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Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
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匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
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Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
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In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
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主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
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Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
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For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
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Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
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====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
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Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
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梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
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Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
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耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
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Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
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The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
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蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
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Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
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子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
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Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
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The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
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In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
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===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
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Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
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Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
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Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
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*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
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*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
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*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
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*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
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*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
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*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
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*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
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*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
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*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
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====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
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===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
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=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
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=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
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===Chapter4 Ways of Movie Title Translation===<br />
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====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
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====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
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[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
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[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
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[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
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[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
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[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
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[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
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[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
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[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
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[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
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[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
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[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
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[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
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== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
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==='''Key words'''===<br />
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English film title translation; Skopos Theory; translation methods<br />
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==='''摘要'''===<br />
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随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
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==='''关键词'''===<br />
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英语电影片名翻译； 目的论; 翻译方法<br />
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==='''Chapter1 Introduction'''===<br />
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A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
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This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
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This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
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==='''Chapter2 A General Introduction of English Film Title'''===<br />
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====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
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====2.2 Features of English Film Title====<br />
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===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
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====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
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=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
<br />
Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
<br />
A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
<br />
=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
<br />
=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
<br />
There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
<br />
=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
<br />
The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
<br />
==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
<br />
==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
<br />
Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
<br />
Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
<br />
Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
<br />
Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
<br />
===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
<br />
===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
<br />
According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
<br />
A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
<br />
For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
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Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
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Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
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Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
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The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
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Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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===3.The methods of brand name translation===<br />
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====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
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Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
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====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
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The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
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In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
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When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
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Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
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However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
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Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
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“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
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“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
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====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
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Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
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On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
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On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
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===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
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In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
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From this thesis, the following conclusions can be reached: <br />
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First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
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First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
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Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
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Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
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Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
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===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
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[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
<br />
[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
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[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
<br />
='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
<br />
She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
<br />
====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
<br />
As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
<br />
Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
<br />
To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
<br />
===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
<br />
Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
<br />
In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
<br />
In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
<br />
In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
<br />
====2.2 Basic rules of Scopos theory====<br />
<br />
In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
<br />
The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
<br />
Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
<br />
===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
<br />
Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
<br />
Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
<br />
====3.2 Classification of culture-loaded words====<br />
<br />
=====3.2.1 Ecological culture-loaded words=====<br />
<br />
Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
<br />
For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
<br />
<br />
Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
<br />
=====3.2.2 Material culture-loaded words=====<br />
<br />
Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
<br />
=====3.2.3 Social culture-loaded words=====<br />
<br />
The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
<br />
=====3.2.4 Religious culture-loaded words=====<br />
<br />
Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
<br />
=====3.2.5 Linguistic culture-loaded words=====<br />
<br />
Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
<br />
===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
<br />
Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
<br />
====4.1 Translation of ecological culture-loaded words====<br />
<br />
(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
<br />
I am afraid pear blossoms cannot bear at all<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
<br />
O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
<br />
Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
<br />
(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
<br />
I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
<br />
I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
<br />
In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
<br />
====4.2 Translation of material culture-loaded words====<br />
<br />
(3)常记溪亭日暮 (《如梦令》)<br />
<br />
I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
<br />
I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
<br />
The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
<br />
(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
<br />
My silk robe doffed, I float/ Alone in orchid boat<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
<br />
I open/ My silk dress and float alone/ On the orchid boat.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
<br />
Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
<br />
====4.3 Translation of social culture-loaded words====<br />
<br />
(5)海燕未来人斗草。(《浣溪沙》)<br />
<br />
The swallows not yet come, a game of grass we play.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
<br />
People are gathering wild flowers and herbs in the meadow.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
<br />
Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
<br />
(6)佳节又重阳(《醉花阴》)<br />
<br />
The Double Ninth comes now again.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
<br />
Again it is the Ninth of the Ninth Month.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
<br />
“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
<br />
====4.4 Translation of religious culture-loaded words====<br />
<br />
(7)仿佛梦魂归帝所 (《渔家傲》)<br />
<br />
In leaf-like boat my soul to God’s abode would fly.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
<br />
I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
<br />
As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
<br />
(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
<br />
You find a special favor in Creator’s eye,<br />
<br />
The moon caresses you with pure beams from on high.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
<br />
Making the bright moon shine splendid on your curving flesh.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
<br />
In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
<br />
====4.5 Translation of linguistic culture-loaded words====<br />
<br />
(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
<br />
I look for what I miss;<br />
<br />
I know not what it is.<br />
<br />
I feel so sad, so drear,<br />
<br />
So lonely, without cheer.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
<br />
Search. Search. Seek. Seek.<br />
<br />
Cold. Cold. Clear. Clear.<br />
<br />
Sorrow. Sorrow. Pain. Pain.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
<br />
Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
<br />
(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
<br />
A grizzling wind and drizzling rain<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
<br />
Small wind, fine rain, hsiao, Hsiao<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
<br />
In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
<br />
===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
===References===<br />
*Nida, Eugene A. (1993). ''Language, Culture and Translating''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nord, Christiane. (2001). ''Translating as a Purposeful Activity: Functionalist Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Reiss, Katharina. (1971). ''Translation Criticism: The Potentials and Limitations: Categories and Criteria for Translation Quality Assessment''[M]. Manchester: St. Jerome Publishing.<br />
<br />
*Reiss, Katharina and Vermeer, Hans J. (1984). ''Groundwork for a General Theory of Translation''[M]. Tubingen: Niemeyer.<br />
<br />
*Rexroth, K. & Chung L. (1979). ''Ching-chao: Complete Poems''[M]. New York: New Directions.<br />
<br />
*Vermeer, Hans J. A. (1996). ''Scopos Theory of Translation''[M]. Heidelberg: TEXT con TEXT-Ver-lag.<br />
<br />
*付桂英. (2013). “三美”理论指导下李清照词英译的美感再现[D].上海:上海外国语大学.<br />
<br />
* 韩周文. (2014). 《生死疲劳》中文化负载词的英译研究——以目的论为视角[D].福州:福建师范大学.<br />
<br />
*郦青. (2005). 李清照词英译对比研究[Contrast Study on LI Qingzhao's Ci-Poetry]. [D].上海:华东师范大学.<br />
<br />
*李照. (2001). 目的论视角下的文化负载词翻译——试评林语堂的《吾国与吾民》[Translation of Culture-loaded Words Based on Scopos Theory -Comments on Lin Yutang's "Our Country and Our People"]. [D].北京:首都师范大学.<br />
<br />
* 廖慧华. (2010). 从目的论角度对比分析《李清照词》中文化负载词的翻译[D].衡阳:南华大学.<br />
<br />
*王仲闻. (2019) 李清照集校注 [Annotation on the Collection of Li Qingzhao's Ci-Poetry]. [M].北京:人民文学出版社.<br />
<br />
*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Shen Fu 沈复. (2018). 《浮生六记》[M]. 浙江：浙江工商大学出版社.<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Xiong Bing 熊兵. [2014(3)：82-88]. 翻译研究中的概念混淆[J]. 中国翻译.<br />
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Zhang Nanfeng 张南峰. (2004). 艾克拉西的文化专有项翻译策略评介[J]. 中国翻译.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
<br />
Chinese idioms are mainly created by the folk and widely circulated. From the expression of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
<br />
The cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the translation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
<br />
The emergence of this phenomenon is the manifestation of cultural deficiency and the contradiction of cultural mechanism orientation between readers and translators, which lead to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
<br />
Idioms are the quintessence of human language. As the treasure of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
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Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is the representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese idiom translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
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Chinese and English have completely different cultural backgrounds so that they have large cultural differences, which make the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to the other one. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the loss of "Chineseness" in idiom translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
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For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
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For example, Chinese people and Westerns often have different understanding words about colors. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role in Chinese culture. For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes Judas dressed, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
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Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and they call themselves as the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, which can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not to mention to translate them. (Wang Tao, 2018, 114)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said that zhuge Liang was a genius. In order to ask Zhuge Liang to help him win the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappily. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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This idiom comes form this story.If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also express language expression. (Jia Yunpeng, 2015, 65)<br />
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As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also on language expression. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms of Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity and Catholicism. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife(lethal weapon). The "butcher's knife" here refers to malice, evil deeds ,all delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who puts down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the Buddhist factors of original idiom. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
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The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought which has not developed into logical reason. Among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC) sorry,这一段忘记粘贴复制，直接改动了<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite severe. In order to reduce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated by domestication and foreignization methods repectively and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Foreignization and domestication translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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Domestication is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it is easier for the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
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In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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In his book, Venuti made a critical study of western translation from the early 17th century to the present, and revealed that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti put it bluntly that his purpose of writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tampers with the foreign text with the ethnocentrism of the culture of the target language.<br />
"Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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The ideal of Nida's domestication translation is the closest natural equivalent. Domestication maximizes the dominant position of the target language and brings the target language closer to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately tranlate the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication methods will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; the other is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication method can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". (Qiu Jixin, 2002, 42)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. <br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
====3.3 The Application of foreignization translation in Idiom Translation====--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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Foreignizing translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation and accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
<br />
For example, if "一箭双雕" is translated into "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieves equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
<br />
Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
<br />
Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated separately. In many cases, the two methods must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
<br />
However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
<br />
For example, the primary purpose of Yang’s translation of ''Dream in Red Chamber'' is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different choices of translation methods. (He Fang, 2019, 172)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
<br />
One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignizing translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
<br />
The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignizing translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
<br />
However, the foreignization strategy has its limitations. Regardless of interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (这个brilliantly这里的表达不知道怎么改）(Qiu Jixin, 2002, 45)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
<br />
In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and pay attention to the fact that the translation must be helpful to communication, coordination and dock with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation]. 【文献中杂志缺页数】<br />
<br />
*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
<br />
*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
<br />
*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
<br />
*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
<br />
*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
<br />
*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
<br />
*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
<br />
*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
<br />
*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
<br />
==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
<br />
===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
<br />
As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
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===关键词===<br />
谚语; 文化; 翻译方法 <br />
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===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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"A proverbs is a statement which clarifies the unclear, or which indicates intellectual concepts through concrete images, or which makes clear the truth in a furtive fashion."(Honeck 1997,12)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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"A proverbs is a short and generally known sentence of folks which contains wisdom, truths, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation."--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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and the amounts and meanings of them do not stay the same eternally.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31)<br />
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It is said that proverbs in China dated back to the period, which words were created.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
<br />
Taking environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs which are related with sea spoken by English people “In a clam sea, every man is a pilot.”--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
<br />
Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
<br />
roadly speaking, culture contains all the aspects of the society and gives its people ability to view the world. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export taking place here and there.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to show its vivid or obscure picture to receptor who may not understand directly from plain words.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning.<br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mentioned that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writers or philosophers.(Cordry 1997,26-28)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In regard to idiom, its meaning is not the meaning which each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others.<br />
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In conclusion, proverbs are prevalent in the world enjoying widespredly social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature.With such understanding, it lays the foundation for researchers to better study and distinguish the differences from others.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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While Nida, a famous linguistic and translation theorist, gave his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community which uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:39, 18 December 2020 (UTC)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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Taking English and Chinese for example, they both represent their special culture and unique characteristics respectively.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Value is associated with sorts of people’s lives and is defined by these people who living in a specific area.Value of appreciation on people is an obvious example that eastern and western countries have extreme ideas on how to appraise a person.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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Even so, Chinese and English proverbs share some similarities in various ways, which are performed in different forms and speeches of proverbs.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the world, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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They describe the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Differences in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into several parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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The grammatical sentence structure and the pronunciation for example, have little in common regarding they belong to different language families.(Fu Yanli 2016,91-92)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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Therefore both of the proverbs are created under the influence surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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In different communities, people have different perceptions of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose representing local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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Different cultural heritages and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, the range of translation, culture is a must during translation<br />
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Different cultural heritages and religious beliefs also play a key role in the formation of proverbs.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s interest. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 13:03, 18 December 2020 (UTC)<br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
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As communication of culture and technology grow rapidly and each country would like to strengthen its comprehensive power by taking into foreign culture.<br />
he found only two methods which can affect the domestic readers' understanding of the foreign authors, “Either the translator leaves the author in peace, as much as possible, and moves the readers towards him; or he leaves the readers in peace, as much as possible, and moves the author towards them.” (Venuti 2004,19-20).--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 13:03, 18 December 2020 (UTC)<br />
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In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun's opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad for traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, when doing the work of translation, translator should consider the perspective of culture and the intention of the writer as well as readers whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
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====3.2 Foreignization over Domestication for Translation====<br />
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As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators. as the exchange of economy and culture, it is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
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The awareness of culture is not developed, because people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 13:17, 18 December 2020 (UTC)<br />
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As far as social development is concerned, cultural exchange is more frequent than ever before<br />
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In another way, people at that time are barely having the chance to access to education, in particular for poor family that most of them are illiterate.It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed.So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76)<br />
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For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
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Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
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===4. Conclusion===<br />
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Proverbs are culture-loaded words that have been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offers the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
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Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, has been keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool to assist foreignization in translation. <br />
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Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
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In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
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Foreignization leaves the culture of source text untouched, wishing to give target readers exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 13:21, 18 December 2020 (UTC)<br />
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===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
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==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
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==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
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==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
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On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
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On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
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==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
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一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
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==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
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==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
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Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
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===Chapter 1 Overview of Chinese Neologisms===<br />
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Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
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1.1 Classifications of Chinese Neologisms<br />
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Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
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Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
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Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
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The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
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1.2 Characteristics of Chinese Neologisms<br />
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In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
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Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
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We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
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The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
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With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
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===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
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As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
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2.1 Hornby’s Cross-cultural Translation Theory<br />
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Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
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2.2 Significance of Cross-cultural Translation Theory<br />
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The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
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2.2.1 Learning the Chinese Idiomatic Expression<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
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2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
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Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
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2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
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Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
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===Chapter 3 Methods of Chinese Neologisms Translation===<br />
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To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
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Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
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Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
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Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
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3.1 Transliteration<br />
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Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
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Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
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For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
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3.2 Literal Translation<br />
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Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
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Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
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In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
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Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
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3.3 Free Translation<br />
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Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
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Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
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==='''Conclusion'''===<br />
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The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
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Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
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[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
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Chinese neologisms; cross-cultural theory; English translation; strategies<br />
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===题目===<br />
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跨文化翻译理论指导下汉语新词英译的研究<br />
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===摘要===<br />
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随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
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汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
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Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
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To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
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====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
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With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
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Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
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Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
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With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
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The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
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In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
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====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
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Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
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We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
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The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
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With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
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===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
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As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
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====2.1 Hornby’s Cross-cultural Translation Theory====<br />
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Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
<br />
====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
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=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
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=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
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Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
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It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
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=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
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Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
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For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
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To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
<br />
====3.1 Transliteration====<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
<br />
For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
<br />
====3.2 Literal Translation====<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
<br />
The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
<br />
*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
<br />
*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
<br />
*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
<br />
*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
<br />
*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
<br />
*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
<br />
*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
<br />
*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
<br />
*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
<br />
*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
<br />
And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
<br />
Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
<br />
Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
<br />
They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
<br />
(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
<br />
Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
<br />
As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
<br />
As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
<br />
Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
<br />
Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
<br />
Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
<br />
It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
<br />
Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
<br />
Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
<br />
First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
<br />
First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
<br />
The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
<br />
But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
<br />
But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
<br />
Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
<br />
One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
<br />
Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
<br />
The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
<br />
The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
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*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
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*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
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*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
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*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
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*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
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*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
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*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
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===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
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===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
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===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
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===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
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===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
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The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
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When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
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Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
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===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
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====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
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Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
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Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
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According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
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According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
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====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
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First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
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Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
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Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
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Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
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====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
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Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
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The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
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The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
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And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
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Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
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A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
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Informative Function<br />
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The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
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Aesthetic Function<br />
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If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
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Cultural Function<br />
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Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
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===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
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====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
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Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
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====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
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The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
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As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
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When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
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====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
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====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
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====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
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====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
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Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
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===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
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Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
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In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
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====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
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[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
<br />
===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
<br />
尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
<br />
===References===<br />
*Chen Wei. 陈蔚. (2007). “从中式菜名的英译看异化与归化策略的运用” [ Application of Foreignization and Domestication in the Translation of Chinese Dish Names]. “黄石理工学院学报” [Journal of Huangshi Institute of Technology] (1):107-108.<br />
*Fan Jiwen. 范继文. (2016). “归化异化理论视角下的中式菜名英译研究——以川菜菜名翻译为例” [A study on the English translation of Chinese Dish Names from the Perspective of Domestication and Foreignization-Taking Chuan Cuisine as an Example]. Tianjin: 天津财经大学 [Tianjin University of Finance and Economics].<br />
*Lin Hong. 林红. (1991). “浅析中国菜名的英译问题” [A Study on the Problems of English Translation of Chinese Dish Names]. “四川烹饪高等专科学校学报” [Journal of Sichuan Culinary College] (2):41-42.<br />
*Jiang Jun. 姜君. (2017). “浅析异化与归化视角下的中餐菜名英译” [A Study on the English Translation of Chinese Dish Names from the Perspective of Foreignization and Domestication]. “语言文化” [Language and culture](3):203.<br />
*Operations (2008.3.10). 姊妹团子. [Steamed Glutinous Rice Ball]. "Baidu Encyclopedia". https://baike.baidu.com/item/姊妹团子.<br />
*Su Songlonghua. 宿松龙华. (2011.1.13). 归化异化. [Domestication and Foreignization]. “Baidu Encyclopedia”. https://baike.baidu.com/item/归化异化.<br />
*Shen Sangshuang, Wang Shuqiong. 沈桑爽，王淑琼. (2017). “传统杭帮菜名称英译的归化与异化翻译策略研究” [A Study on the Translation Strategies of Domestication and Foreignization in the English Translation of the Names of Traditional Hangbang Dishes]. “安徽文学” [Anhui Literature] (8):87-88+104.<br />
*Wang Junjian. 王君健. (2017). “中国菜名翻译现状与思考” [Translation Status and Thoughts of Chinese Dish Names]. “海外英语” [Overseas English] (11):107-108.<br />
*Wang Shaofei. 王少飞. (2006). “文学翻译的异化与优化” [Foreignization and Optimization of Literary Translation]. Beijing: 对外经济贸易大学 [Foreign Economic and Trade University].<br />
*Wang Yingying, Zhang Yu. 王瑛瑛，张瑜. “异化与归化策略在中国菜名翻译中的应用” [The Application of Foreignization and Domestication Strategies in the Translation of Chinese Dishes]. “商洛学院学报” [Journal of Shangluo University] (3):54-58.<br />
*Xiong Bing. 熊兵. (2014). “翻译研究中的概念混淆——以‘翻译策略’、‘翻译方法’和‘翻译技巧’为例” [Conceptual Confusion in Translation Studies: a Case Study of "Translation Strategies", "Translation Methods" and "Translation Skills"]. “中国翻译” [China Translators Journal] (3):82-88.<br />
*Xia Ying. 夏瑛. (2016). “浅谈中国菜名英译中存在的一些问题及对策研究” [A Study on the Problems and Measures in the English Translation of Chinese Dish Names]. “科技视界” [The Vision of Science and Technology] (26):259+273.<br />
*Zhang Yang. 张扬. (2016). “中餐菜名的英译研究——以湘菜菜名为个案” [A Study on the English Translation of Chinese Dishes: Taking Hunan Cuisine as an Example]. “英语广场” [English Square] (6):47-48.<br />
*Zhou Yonghong. 周永红. (2008). “接受美学视阈下的湘菜翻译探讨” [A Study on the Translation of Hunan Cuisine from the Perspective of Reception Aesthetics]. “贵州工业大学学报” [Journal of Guizhou University of Technology] (1):101-102+105.<br />
*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114759History of Translation Studies 62020-12-18T13:17:58Z<p>Han Wanzhen: /* 3.2 Foreignization over Domestication for Translation */</p>
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='''Foreignization and Domestication'''=<br />
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<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
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==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
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==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
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==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
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==='''关键词'''===<br />
归化；异化；功能派理论<br />
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==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
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In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
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From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
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===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
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According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
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To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
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====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
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Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
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The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
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While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
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Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
<br />
Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
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===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
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The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
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According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
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===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
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Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
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As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
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These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
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Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
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In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
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其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
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The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
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The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
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Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
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On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
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The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
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Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
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Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
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In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
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==='''References'''===<br />
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18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
<br />
===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
<br />
===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
<br />
===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
<br />
Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
<br />
He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
<br />
Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
<br />
Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
<br />
Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
<br />
Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
<br />
Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
<br />
Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
<br />
In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
<br />
Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
<br />
===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
<br />
Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
<br />
Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
<br />
Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
<br />
What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
<br />
Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
<br />
Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
<br />
So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
<br />
===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
<br />
It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
<br />
In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
<br />
E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
<br />
Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
<br />
In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
<br />
There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
<br />
E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
<br />
Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
<br />
“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
<br />
The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
<br />
====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
<br />
E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
<br />
Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
<br />
Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
<br />
====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
<br />
E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
<br />
Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
<br />
Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
<br />
====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
<br />
E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
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Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
<br />
The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
<br />
Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
<br />
====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
<br />
====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
<br />
It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
<br />
However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
<br />
There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
<br />
E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
<br />
Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
<br />
“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
<br />
====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
<br />
E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
<br />
Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
<br />
In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
<br />
In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
<br />
===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
<br />
In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
<br />
The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
<br />
However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
<br />
Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
<br />
Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
<br />
Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
<br />
Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
<br />
However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
<br />
Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
<br />
Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
<br />
There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
<br />
===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
<br />
Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
<br />
The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
<br />
===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
<br />
*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
<br />
*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
<br />
*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
<br />
*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
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*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
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<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
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===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
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===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
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===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
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===关键词===<br />
目的论，归化，异化<br />
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===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
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===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
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Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
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In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
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It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
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====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
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===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
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Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
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Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
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Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
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Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
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In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
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====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
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Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
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"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
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The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
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On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
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===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
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“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
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“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
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Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
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====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
<br />
*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
<br />
*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
<br />
Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
<br />
As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
<br />
Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
<br />
===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
<br />
====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
<br />
Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
<br />
Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
<br />
Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
<br />
These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
<br />
Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
<br />
Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
<br />
According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
<br />
Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
<br />
====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
<br />
The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
<br />
However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
<br />
Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
<br />
===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
<br />
====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
<br />
As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
<br />
Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
<br />
====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
<br />
Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
<br />
For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
<br />
In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
<br />
For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
<br />
Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
<br />
Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
<br />
====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
<br />
Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
<br />
For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
<br />
However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
<br />
For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
<br />
Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
<br />
For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
<br />
Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
<br />
For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
<br />
Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
<br />
For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
<br />
On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
<br />
===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
<br />
Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
<br />
Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
<br />
Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
<br />
===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
<br />
==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
<br />
====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
<br />
The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
<br />
At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
<br />
In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
<br />
In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
<br />
However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
<br />
<br />
According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
<br />
According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
<br />
====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
<br />
In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
<br />
In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
<br />
''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
<br />
''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
<br />
The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
<br />
The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
<br />
The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
<br />
For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
<br />
For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
<br />
In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
<br />
In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
<br />
However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
<br />
This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
<br />
This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
<br />
In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
<br />
（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
<br />
A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
<br />
For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
<br />
The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
<br />
The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
<br />
In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
<br />
In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
<br />
In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
<br />
====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
<br />
====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
<br />
Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
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==='''Abstract'''===<br />
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With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
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==='''Key words'''===<br />
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English film title translation; Skopos Theory; translation methods<br />
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==='''摘要'''===<br />
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随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
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==='''关键词'''===<br />
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英语电影片名翻译； 目的论; 翻译方法<br />
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==='''Chapter1 Introduction'''===<br />
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A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
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This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
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This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
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==='''Chapter2 A General Introduction of English Film Title'''===<br />
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====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
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====2.2 Features of English Film Title====<br />
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===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
<br />
====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
<br />
=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
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==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
<br />
Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
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Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
<br />
Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
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Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
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Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
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With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
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===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
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===关键字===<br />
商标翻译；原则；方法<br />
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===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
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In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
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The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
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In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
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According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
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====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
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Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
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People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
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As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
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For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
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A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
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For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
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Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
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Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
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Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
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Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
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The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
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Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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===3.The methods of brand name translation===<br />
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====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
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Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
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====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
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The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
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In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
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When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
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Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
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However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
<br />
[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
<br />
[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
<br />
[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
<br />
[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
<br />
[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
<br />
[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
<br />
[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
<br />
='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
<br />
She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
<br />
====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
<br />
As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
<br />
Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
<br />
To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
<br />
===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
<br />
Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
<br />
In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
<br />
In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
<br />
In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
<br />
====2.2 Basic rules of Scopos theory====<br />
<br />
In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
<br />
The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
<br />
Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
<br />
===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
<br />
Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
<br />
Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
<br />
====3.2 Classification of culture-loaded words====<br />
<br />
=====3.2.1 Ecological culture-loaded words=====<br />
<br />
Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
<br />
For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
<br />
<br />
Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
<br />
=====3.2.2 Material culture-loaded words=====<br />
<br />
Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
<br />
=====3.2.3 Social culture-loaded words=====<br />
<br />
The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
<br />
=====3.2.4 Religious culture-loaded words=====<br />
<br />
Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
<br />
=====3.2.5 Linguistic culture-loaded words=====<br />
<br />
Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
<br />
===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
<br />
Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
<br />
====4.1 Translation of ecological culture-loaded words====<br />
<br />
(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
<br />
I am afraid pear blossoms cannot bear at all<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
<br />
O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
<br />
Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
<br />
(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
<br />
I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
<br />
I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
<br />
In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
<br />
====4.2 Translation of material culture-loaded words====<br />
<br />
(3)常记溪亭日暮 (《如梦令》)<br />
<br />
I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
<br />
I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
<br />
The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
<br />
(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
<br />
My silk robe doffed, I float/ Alone in orchid boat<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
<br />
I open/ My silk dress and float alone/ On the orchid boat.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
<br />
Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
<br />
====4.3 Translation of social culture-loaded words====<br />
<br />
(5)海燕未来人斗草。(《浣溪沙》)<br />
<br />
The swallows not yet come, a game of grass we play.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
<br />
People are gathering wild flowers and herbs in the meadow.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
<br />
Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
<br />
(6)佳节又重阳(《醉花阴》)<br />
<br />
The Double Ninth comes now again.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
<br />
Again it is the Ninth of the Ninth Month.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
<br />
“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
<br />
====4.4 Translation of religious culture-loaded words====<br />
<br />
(7)仿佛梦魂归帝所 (《渔家傲》)<br />
<br />
In leaf-like boat my soul to God’s abode would fly.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
<br />
I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
<br />
As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
<br />
(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
<br />
You find a special favor in Creator’s eye,<br />
<br />
The moon caresses you with pure beams from on high.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
<br />
Making the bright moon shine splendid on your curving flesh.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
<br />
In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
<br />
====4.5 Translation of linguistic culture-loaded words====<br />
<br />
(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
<br />
I look for what I miss;<br />
<br />
I know not what it is.<br />
<br />
I feel so sad, so drear,<br />
<br />
So lonely, without cheer.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
<br />
Search. Search. Seek. Seek.<br />
<br />
Cold. Cold. Clear. Clear.<br />
<br />
Sorrow. Sorrow. Pain. Pain.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
<br />
Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
<br />
(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
<br />
A grizzling wind and drizzling rain<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
<br />
Small wind, fine rain, hsiao, Hsiao<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
<br />
In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
<br />
===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
===References===<br />
*Nida, Eugene A. (1993). ''Language, Culture and Translating''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nord, Christiane. (2001). ''Translating as a Purposeful Activity: Functionalist Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Reiss, Katharina. (1971). ''Translation Criticism: The Potentials and Limitations: Categories and Criteria for Translation Quality Assessment''[M]. Manchester: St. Jerome Publishing.<br />
<br />
*Reiss, Katharina and Vermeer, Hans J. (1984). ''Groundwork for a General Theory of Translation''[M]. Tubingen: Niemeyer.<br />
<br />
*Rexroth, K. & Chung L. (1979). ''Ching-chao: Complete Poems''[M]. New York: New Directions.<br />
<br />
*Vermeer, Hans J. A. (1996). ''Scopos Theory of Translation''[M]. Heidelberg: TEXT con TEXT-Ver-lag.<br />
<br />
*付桂英. (2013). “三美”理论指导下李清照词英译的美感再现[D].上海:上海外国语大学.<br />
<br />
* 韩周文. (2014). 《生死疲劳》中文化负载词的英译研究——以目的论为视角[D].福州:福建师范大学.<br />
<br />
*郦青. (2005). 李清照词英译对比研究[Contrast Study on LI Qingzhao's Ci-Poetry]. [D].上海:华东师范大学.<br />
<br />
*李照. (2001). 目的论视角下的文化负载词翻译——试评林语堂的《吾国与吾民》[Translation of Culture-loaded Words Based on Scopos Theory -Comments on Lin Yutang's "Our Country and Our People"]. [D].北京:首都师范大学.<br />
<br />
* 廖慧华. (2010). 从目的论角度对比分析《李清照词》中文化负载词的翻译[D].衡阳:南华大学.<br />
<br />
*王仲闻. (2019) 李清照集校注 [Annotation on the Collection of Li Qingzhao's Ci-Poetry]. [M].北京:人民文学出版社.<br />
<br />
*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
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An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
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As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
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As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
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Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
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The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
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Chinese idioms are mainly created by the folk and widely circulated. From the expression of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
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Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
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The cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the translation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
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The emergence of this phenomenon is the manifestation of cultural deficiency and the contradiction of cultural mechanism orientation between readers and translators, which lead to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
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Idioms are the quintessence of human language. As the treasure of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
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Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is the representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese idiom translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
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Chinese and English have completely different cultural backgrounds so that they have large cultural differences, which make the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to the other one. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the loss of "Chineseness" in idiom translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
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For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
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For example, Chinese people and Westerns often have different understanding words about colors. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role in Chinese culture. For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes Judas dressed, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
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Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and they call themselves as the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, which can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not to mention to translate them. (Wang Tao, 2018, 114)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said that zhuge Liang was a genius. In order to ask Zhuge Liang to help him win the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappily. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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This idiom comes form this story.If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also express language expression. (Jia Yunpeng, 2015, 65)<br />
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As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also on language expression. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms of Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity and Catholicism. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife(lethal weapon). The "butcher's knife" here refers to malice, evil deeds ,all delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who puts down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the Buddhist factors of original idiom. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
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The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought which has not developed into logical reason. Among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC) sorry,这一段忘记粘贴复制，直接改动了<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite severe. In order to reduce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated by domestication and foreignization methods repectively and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Foreignization and domestication translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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Domestication is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it is easier for the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
<br />
In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
<br />
In his book, Venuti made a critical study of western translation from the early 17th century to the present, and revealed that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti put it bluntly that his purpose of writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
<br />
Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tampers with the foreign text with the ethnocentrism of the culture of the target language.<br />
"Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication maximizes the dominant position of the target language and brings the target language closer to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately tranlate the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
<br />
Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication methods will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; the other is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
<br />
That is to say, domestication method can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". (Qiu Jixin, 2002, 42)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
<br />
The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
<br />
Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. <br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
====3.3 The Application of foreignization translation in Idiom Translation====--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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Foreignizing translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation and accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
<br />
For example, if "一箭双雕" is translated into "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieves equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
<br />
Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
<br />
Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated separately. In many cases, the two methods must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
<br />
However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
<br />
For example, the primary purpose of Yang’s translation of ''Dream in Red Chamber'' is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different choices of translation methods. (He Fang, 2019, 172)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
<br />
One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignizing translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
<br />
The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignizing translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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However, the foreignization strategy has its limitations. Regardless of interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (这个brilliantly这里的表达不知道怎么改）(Qiu Jixin, 2002, 45)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
<br />
In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and pay attention to the fact that the translation must be helpful to communication, coordination and dock with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 13:12, 18 December 2020 (UTC)<br />
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===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation]. 【文献中杂志缺页数】<br />
<br />
*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
<br />
*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
<br />
*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
<br />
*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
<br />
*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
<br />
*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
<br />
*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
<br />
*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
<br />
*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
<br />
==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
<br />
===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
<br />
As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
<br />
===关键词===<br />
谚语; 文化; 翻译方法 <br />
<br />
===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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"A proverbs is a statement which clarifies the unclear, or which indicates intellectual concepts through concrete images, or which makes clear the truth in a furtive fashion."(Honeck 1997,12)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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"A proverbs is a short and generally known sentence of folks which contains wisdom, truths, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation."--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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and the amounts and meanings of them do not stay the same eternally.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31)<br />
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It is said that proverbs in China dated back to the period, which words were created.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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Taking environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs which are related with sea spoken by English people “In a clam sea, every man is a pilot.”--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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roadly speaking, culture contains all the aspects of the society and gives its people ability to view the world. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export taking place here and there.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to show its vivid or obscure picture to receptor who may not understand directly from plain words.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning.<br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mentioned that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writers or philosophers.(Cordry 1997,26-28)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In regard to idiom, its meaning is not the meaning which each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others.<br />
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In conclusion, proverbs are prevalent in the world enjoying widespredly social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature.With such understanding, it lays the foundation for researchers to better study and distinguish the differences from others.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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While Nida, a famous linguistic and translation theorist, gave his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community which uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:39, 18 December 2020 (UTC)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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Taking English and Chinese for example, they both represent their special culture and unique characteristics respectively.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Value is associated with sorts of people’s lives and is defined by these people who living in a specific area.Value of appreciation on people is an obvious example that eastern and western countries have extreme ideas on how to appraise a person.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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Even so, Chinese and English proverbs share some similarities in various ways, which are performed in different forms and speeches of proverbs.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the world, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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They describe the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Differences in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into several parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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The grammatical sentence structure and the pronunciation for example, have little in common regarding they belong to different language families.(Fu Yanli 2016,91-92)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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Therefore both of the proverbs are created under the influence surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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In different communities, people have different perceptions of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose representing local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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Different cultural heritages and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, the range of translation, culture is a must during translation<br />
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Different cultural heritages and religious beliefs also play a key role in the formation of proverbs.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s interest. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 13:03, 18 December 2020 (UTC)<br />
<br />
As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
<br />
As communication of culture and technology grow rapidly and each country would like to strengthen its comprehensive power by taking into foreign culture.<br />
he found only two methods which can affect the domestic readers' understanding of the foreign authors, “Either the translator leaves the author in peace, as much as possible, and moves the readers towards him; or he leaves the readers in peace, as much as possible, and moves the author towards them.” (Venuti 2004,19-20).--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 13:03, 18 December 2020 (UTC)<br />
<br />
In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun's opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad for traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, when doing the work of translation, translator should consider the perspective of culture and the intention of the writer as well as readers whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
<br />
====3.2 Foreignization over Domestication for Translation====<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators. as the exchange of economy and culture, it is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
<br />
The awareness of culture is not developed, because people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 13:17, 18 December 2020 (UTC)<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than ever before<br />
<br />
In another way, people at that time are barely having the chance to access to education, in particular for poor family that most of them are illiterate.It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed.So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76)<br />
<br />
For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
<br />
Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
<br />
Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
<br />
1.2 Characteristics of Chinese Neologisms<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
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Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
<br />
2.1 Hornby’s Cross-cultural Translation Theory<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
<br />
2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
<br />
2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
<br />
2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
<br />
Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
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[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
[3] Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
<br />
====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
<br />
Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
<br />
====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
<br />
=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
<br />
=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
<br />
It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
<br />
=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
<br />
For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
<br />
====3.1 Transliteration====<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
<br />
For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
<br />
====3.2 Literal Translation====<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
<br />
The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
<br />
*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
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And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
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There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
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Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
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Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
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(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
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Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
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But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
<br />
*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
<br />
*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
<br />
*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
<br />
*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
<br />
====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
<br />
Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
<br />
Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
<br />
According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
<br />
According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
<br />
====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
<br />
First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
<br />
Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
<br />
Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
<br />
Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
<br />
====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
<br />
Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
<br />
The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
<br />
The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
<br />
And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
<br />
Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
<br />
A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
<br />
Informative Function<br />
<br />
The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
<br />
<br />
Aesthetic Function<br />
<br />
If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
<br />
Cultural Function<br />
<br />
Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
<br />
===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
<br />
====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
<br />
Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
<br />
====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
<br />
The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
<br />
As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
<br />
When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
<br />
====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
<br />
====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
<br />
====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
<br />
====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
<br />
Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
<br />
===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
<br />
Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
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In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
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====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
<br />
[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
<br />
[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
<br />
<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
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尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
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*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114729History of Translation Studies 62020-12-18T13:03:21Z<p>Han Wanzhen: /* 3.1 Domestication and Foreignization */</p>
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<br />
='''Foreignization and Domestication'''=<br />
<br />
<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
<br />
==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
<br />
==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
<br />
==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
<br />
==='''关键词'''===<br />
归化；异化；功能派理论<br />
<br />
==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
<br />
In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
<br />
From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
<br />
===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
<br />
According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
<br />
To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
<br />
====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
<br />
Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
<br />
The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
<br />
While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
<br />
Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
<br />
Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
<br />
===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
<br />
===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
<br />
These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
<br />
Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
<br />
In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
<br />
The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
<br />
The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
<br />
Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
<br />
On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
<br />
The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
<br />
Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
<br />
Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
<br />
In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
<br />
3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
<br />
4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
<br />
5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
<br />
6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
<br />
8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
<br />
9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
<br />
10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
<br />
11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
<br />
15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
<br />
18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
<br />
===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
<br />
===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
<br />
===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
<br />
Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
<br />
He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
<br />
Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
<br />
Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
<br />
Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
<br />
Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
<br />
Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
<br />
Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
<br />
In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
<br />
Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
<br />
===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
<br />
Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
<br />
Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
<br />
Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
<br />
What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
<br />
Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
<br />
Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
<br />
So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
<br />
===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
<br />
It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
<br />
In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
<br />
E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
<br />
Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
<br />
In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
<br />
There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
<br />
E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
<br />
Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
<br />
“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
<br />
The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
<br />
====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
<br />
E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
<br />
Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
<br />
Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
<br />
====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
<br />
E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
<br />
Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
<br />
Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
<br />
====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
<br />
E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
<br />
Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
<br />
The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
<br />
Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
<br />
====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
<br />
====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
<br />
It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
<br />
However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
<br />
There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
<br />
E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
<br />
Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
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“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
<br />
====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
<br />
E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
<br />
Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
<br />
In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
<br />
In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
<br />
===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
<br />
In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
<br />
The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
<br />
However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
<br />
Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
<br />
Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
<br />
Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
<br />
Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
<br />
However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
<br />
Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
<br />
Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
<br />
There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
<br />
===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
<br />
Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
<br />
The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
<br />
===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
<br />
*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
<br />
*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
<br />
*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
<br />
*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
<br />
*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
<br />
*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
<br />
*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
<br />
===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
<br />
===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
<br />
===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
<br />
===关键词===<br />
目的论，归化，异化<br />
<br />
===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
<br />
Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
<br />
In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
<br />
It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
<br />
====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
<br />
===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
<br />
Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
<br />
Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
<br />
Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
<br />
Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
<br />
In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
<br />
====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
<br />
Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
<br />
<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
<br />
<br />
The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
<br />
On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
<br />
===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
<br />
<br />
“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
<br />
<br />
“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
<br />
Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
<br />
====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
<br />
*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
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Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
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As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
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Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
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===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
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====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
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Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
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Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
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Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
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These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
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Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
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Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
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According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
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Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
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====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
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The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
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However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
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Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
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===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
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====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
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As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
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Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
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====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
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Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
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For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
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In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
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For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
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Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
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Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
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====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
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Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
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For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
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However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
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For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
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Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
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For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
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Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
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For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
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Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
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For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
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On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
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===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
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Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
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Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
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Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
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===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
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==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
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The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
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====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
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The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
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In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
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However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
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Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
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According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
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Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
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''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
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For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
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In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
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In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
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Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
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====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
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（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
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Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
<br />
==='''Key words'''===<br />
<br />
English film title translation; Skopos Theory; translation methods<br />
<br />
==='''摘要'''===<br />
<br />
随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
<br />
==='''关键词'''===<br />
<br />
英语电影片名翻译； 目的论; 翻译方法<br />
<br />
==='''Chapter1 Introduction'''===<br />
<br />
A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
<br />
This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
<br />
This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
<br />
==='''Chapter2 A General Introduction of English Film Title'''===<br />
<br />
====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
<br />
====2.2 Features of English Film Title====<br />
<br />
===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
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====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
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=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
<br />
==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
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Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
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Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
<br />
Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
<br />
===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
<br />
===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
<br />
According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
<br />
A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
<br />
For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
<br />
Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===3.The methods of brand name translation===<br />
<br />
====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
<br />
====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
<br />
The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
<br />
When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
<br />
However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
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[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
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[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
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='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
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She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
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====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
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As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
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Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
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To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
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===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
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Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
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In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
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In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
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In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
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====2.2 Basic rules of Scopos theory====<br />
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In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
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The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
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Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
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===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
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Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
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Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
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====3.2 Classification of culture-loaded words====<br />
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=====3.2.1 Ecological culture-loaded words=====<br />
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Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
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For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
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Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
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=====3.2.2 Material culture-loaded words=====<br />
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Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
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=====3.2.3 Social culture-loaded words=====<br />
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The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
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=====3.2.4 Religious culture-loaded words=====<br />
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Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
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=====3.2.5 Linguistic culture-loaded words=====<br />
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Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
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===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
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Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
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====4.1 Translation of ecological culture-loaded words====<br />
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(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
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I am afraid pear blossoms cannot bear at all<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
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O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
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Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
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(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
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I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
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I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
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In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
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====4.2 Translation of material culture-loaded words====<br />
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(3)常记溪亭日暮 (《如梦令》)<br />
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I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
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I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
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The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
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(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
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My silk robe doffed, I float/ Alone in orchid boat<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
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I open/ My silk dress and float alone/ On the orchid boat.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
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Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
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====4.3 Translation of social culture-loaded words====<br />
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(5)海燕未来人斗草。(《浣溪沙》)<br />
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The swallows not yet come, a game of grass we play.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
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People are gathering wild flowers and herbs in the meadow.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
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Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
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(6)佳节又重阳(《醉花阴》)<br />
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The Double Ninth comes now again.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
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Again it is the Ninth of the Ninth Month.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
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“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
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====4.4 Translation of religious culture-loaded words====<br />
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(7)仿佛梦魂归帝所 (《渔家傲》)<br />
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In leaf-like boat my soul to God’s abode would fly.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
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I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
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As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
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(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
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You find a special favor in Creator’s eye,<br />
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The moon caresses you with pure beams from on high.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
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Making the bright moon shine splendid on your curving flesh.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
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In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
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====4.5 Translation of linguistic culture-loaded words====<br />
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(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
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I look for what I miss;<br />
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I know not what it is.<br />
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I feel so sad, so drear,<br />
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So lonely, without cheer.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
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Search. Search. Seek. Seek.<br />
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Cold. Cold. Clear. Clear.<br />
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Sorrow. Sorrow. Pain. Pain.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
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Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
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(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
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A grizzling wind and drizzling rain<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
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Small wind, fine rain, hsiao, Hsiao<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
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In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
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===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
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*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Shen Fu 沈复. (2018). 《浮生六记》[M]. 浙江：浙江工商大学出版社.<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Xiong Bing 熊兵. [2014(3)：82-88]. 翻译研究中的概念混淆[J]. 中国翻译.<br />
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Zhang Nanfeng 张南峰. (2004). 艾克拉西的文化专有项翻译策略评介[J]. 中国翻译.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
<br />
Chinese idioms are mainly created by the folk and widely circulated. From the expression of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
<br />
The cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the translation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
<br />
The emergence of this phenomenon is the manifestation of cultural deficiency and the contradiction of cultural mechanism orientation between readers and translators, which lead to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
<br />
Idioms are the quintessence of human language. As the treasure of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is the representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese idiom translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
<br />
Chinese and English have completely different cultural backgrounds so that they have large cultural differences, which make the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to the other one. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the loss of "Chineseness" in idiom translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
<br />
For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
<br />
For example, Chinese people and Westerns often have different understanding words about colors. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role in Chinese culture. For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes Judas dressed, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and they call themselves as the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, which can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not to mention to translate them. (Wang Tao, 2018, 114)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said that zhuge Liang was a genius. In order to ask Zhuge Liang to help him win the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappily. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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This idiom comes form this story.If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also express language expression. (Jia Yunpeng, 2015, 65)<br />
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As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also on language expression. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms of Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity and Catholicism. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife(lethal weapon). The "butcher's knife" here refers to malice, evil deeds ,all delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who puts down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the Buddhist factors of original idiom. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
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The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought which has not developed into logical reason. Among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC) sorry,这一段忘记粘贴复制，直接改动了<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
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In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
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Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
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However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
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===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation].<br />
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*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
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*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
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*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
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*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
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*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
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*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
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*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
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*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
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*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
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*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
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==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
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===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
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As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
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===关键词===<br />
谚语; 文化; 翻译方法 <br />
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===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
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With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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"A proverbs is a statement which clarifies the unclear, or which indicates intellectual concepts through concrete images, or which makes clear the truth in a furtive fashion."(Honeck 1997,12)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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"A proverbs is a short and generally known sentence of folks which contains wisdom, truths, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation."--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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and the amounts and meanings of them do not stay the same eternally.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31)<br />
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It is said that proverbs in China dated back to the period, which words were created.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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Taking environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs which are related with sea spoken by English people “In a clam sea, every man is a pilot.”--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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roadly speaking, culture contains all the aspects of the society and gives its people ability to view the world. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export taking place here and there.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to show its vivid or obscure picture to receptor who may not understand directly from plain words.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning.<br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mentioned that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writers or philosophers.(Cordry 1997,26-28)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In regard to idiom, its meaning is not the meaning which each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others.<br />
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In conclusion, proverbs are prevalent in the world enjoying widespredly social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature.With such understanding, it lays the foundation for researchers to better study and distinguish the differences from others.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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While Nida, a famous linguistic and translation theorist, gave his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community which uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:39, 18 December 2020 (UTC)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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Taking English and Chinese for example, they both represent their special culture and unique characteristics respectively.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Value is associated with sorts of people’s lives and is defined by these people who living in a specific area.Value of appreciation on people is an obvious example that eastern and western countries have extreme ideas on how to appraise a person.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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Even so, Chinese and English proverbs share some similarities in various ways, which are performed in different forms and speeches of proverbs.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the world, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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They describe the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Differences in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into several parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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The grammatical sentence structure and the pronunciation for example, have little in common regarding they belong to different language families.(Fu Yanli 2016,91-92)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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Therefore both of the proverbs are created under the influence surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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In different communities, people have different perceptions of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose representing local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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Different cultural heritages and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, the range of translation, culture is a must during translation<br />
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Different cultural heritages and religious beliefs also play a key role in the formation of proverbs.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s interest. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 13:03, 18 December 2020 (UTC)<br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
<br />
As communication of culture and technology grow rapidly and each country would like to strengthen its comprehensive power by taking into foreign culture.<br />
he found only two methods which can affect the domestic readers' understanding of the foreign authors, “Either the translator leaves the author in peace, as much as possible, and moves the readers towards him; or he leaves the readers in peace, as much as possible, and moves the author towards them.” (Venuti 2004,19-20).--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 13:03, 18 December 2020 (UTC)<br />
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In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun's opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad for traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, when doing the work of translation, translator should consider the perspective of culture and the intention of the writer as well as readers whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
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====3.2 Foreignization over Domestication for Translation====<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
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In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
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For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
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Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
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===4. Conclusion===<br />
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Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
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Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
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In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
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Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
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Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
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1.1 Classifications of Chinese Neologisms<br />
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Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
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Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
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Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
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The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
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1.2 Characteristics of Chinese Neologisms<br />
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In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
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Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
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We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
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The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
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With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
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===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
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2.1 Hornby’s Cross-cultural Translation Theory<br />
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Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
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2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
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2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
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Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
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2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
<br />
Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
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[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
[3] Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
<br />
====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
<br />
Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
<br />
====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
<br />
=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
<br />
=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
<br />
It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
<br />
=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
<br />
For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
<br />
====3.1 Transliteration====<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
<br />
For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
<br />
====3.2 Literal Translation====<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
<br />
The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
<br />
*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
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And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
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There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
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Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
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Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
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(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
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Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
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But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
<br />
The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
<br />
*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
<br />
*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
<br />
*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
<br />
====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
<br />
Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
<br />
Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
<br />
According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
<br />
According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
<br />
====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
<br />
First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
<br />
Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
<br />
Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
<br />
Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
<br />
====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
<br />
Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
<br />
The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
<br />
The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
<br />
And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
<br />
Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
<br />
A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
<br />
Informative Function<br />
<br />
The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
<br />
<br />
Aesthetic Function<br />
<br />
If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
<br />
Cultural Function<br />
<br />
Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
<br />
===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
<br />
====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
<br />
Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
<br />
====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
<br />
The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
<br />
As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
<br />
When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
<br />
====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
<br />
====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
<br />
====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
<br />
====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
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Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
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===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
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Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
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In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
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====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
<br />
[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
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尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
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*Zhou Yonghong. 周永红. (2008). “接受美学视阈下的湘菜翻译探讨” [A Study on the Translation of Hunan Cuisine from the Perspective of Reception Aesthetics]. “贵州工业大学学报” [Journal of Guizhou University of Technology] (1):101-102+105.<br />
*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114718History of Translation Studies 62020-12-18T12:57:31Z<p>Han Wanzhen: /* 2. Chapter 2 Relation Between Culture and Proverbs Translation */</p>
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<br />
='''Foreignization and Domestication'''=<br />
<br />
<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
<br />
==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
<br />
==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
<br />
==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
<br />
==='''关键词'''===<br />
归化；异化；功能派理论<br />
<br />
==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
<br />
In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
<br />
From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
<br />
===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
<br />
According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
<br />
To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
<br />
====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
<br />
Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
<br />
The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
<br />
While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
<br />
Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
<br />
Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
<br />
===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
<br />
===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
<br />
These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
<br />
Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
<br />
In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
<br />
The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
<br />
The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
<br />
Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
<br />
On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
<br />
The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
<br />
Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
<br />
Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
<br />
In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
<br />
3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
<br />
4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
<br />
5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
<br />
6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
<br />
8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
<br />
9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
<br />
10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
<br />
11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
<br />
15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
<br />
18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
<br />
===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
<br />
===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
<br />
===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
<br />
Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
<br />
He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
<br />
Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
<br />
Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
<br />
Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
<br />
Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
<br />
Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
<br />
Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
<br />
In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
<br />
Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
<br />
===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
<br />
Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
<br />
Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
<br />
Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
<br />
What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
<br />
Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
<br />
Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
<br />
So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
<br />
===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
<br />
It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
<br />
In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
<br />
E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
<br />
Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
<br />
In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
<br />
There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
<br />
E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
<br />
Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
<br />
“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
<br />
The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
<br />
====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
<br />
E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
<br />
Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
<br />
Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
<br />
====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
<br />
E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
<br />
Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
<br />
Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
<br />
====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
<br />
E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
<br />
Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
<br />
The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
<br />
Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
<br />
====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
<br />
====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
<br />
It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
<br />
However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
<br />
There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
<br />
E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
<br />
Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
<br />
“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
<br />
====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
<br />
E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
<br />
Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
<br />
In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
<br />
In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
<br />
===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
<br />
In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
<br />
The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
<br />
However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
<br />
Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
<br />
Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
<br />
Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
<br />
Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
<br />
However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
<br />
Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
<br />
Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
<br />
There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
<br />
===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
<br />
Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
<br />
The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
<br />
===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
<br />
*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
<br />
*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
<br />
*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
<br />
*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
<br />
*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
<br />
*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
<br />
*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
<br />
*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
<br />
*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
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===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
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===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
<br />
===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
<br />
===关键词===<br />
目的论，归化，异化<br />
<br />
===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
<br />
Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
<br />
In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
<br />
It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
<br />
====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
<br />
===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
<br />
Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
<br />
Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
<br />
Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
<br />
Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
<br />
In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
<br />
====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
<br />
Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
<br />
<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
<br />
<br />
The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
<br />
On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
<br />
===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
<br />
<br />
“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
<br />
<br />
“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
<br />
Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
<br />
====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
<br />
*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
<br />
*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
<br />
Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
<br />
As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
<br />
Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
<br />
===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
<br />
====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
<br />
Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
<br />
Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
<br />
Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
<br />
These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
<br />
Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
<br />
Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
<br />
According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
<br />
Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
<br />
====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
<br />
The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
<br />
However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
<br />
Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
<br />
===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
<br />
====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
<br />
As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
<br />
Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
<br />
====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
<br />
Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
<br />
For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
<br />
In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
<br />
For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
<br />
Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
<br />
Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
<br />
====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
<br />
Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
<br />
For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
<br />
However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
<br />
For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
<br />
Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
<br />
For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
<br />
Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
<br />
For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
<br />
Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
<br />
For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
<br />
On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
<br />
===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
<br />
Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
<br />
Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
<br />
Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
<br />
===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
<br />
==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
<br />
====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
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The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
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In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
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However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
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Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
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According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
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Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
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''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
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For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
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In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
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In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
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Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
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For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
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====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
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（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
<br />
Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
<br />
====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
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For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
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===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
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====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
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Translation: If [anything should happen] to me, let Yushan know!<br />
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The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
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她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
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Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
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The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
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运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
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Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
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The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
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等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
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Translation: But they were too late for a rescue.<br />
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Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
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一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
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Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
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This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
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The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
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English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
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Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
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咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
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Translation: Ah! We were drawing water in a baboo basket.<br />
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特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
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Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
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Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
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匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
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Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
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In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
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主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
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Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
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For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
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Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
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====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
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Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
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梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
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Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
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耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
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Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
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The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
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蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
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Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
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子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
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Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
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The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
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In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
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===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
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Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
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Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
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Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
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===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
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*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
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*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
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*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
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*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
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*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
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*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
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*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
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*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
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*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
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===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
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===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
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===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
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====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
<br />
==='''Key words'''===<br />
<br />
English film title translation; Skopos Theory; translation methods<br />
<br />
==='''摘要'''===<br />
<br />
随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
<br />
==='''关键词'''===<br />
<br />
英语电影片名翻译； 目的论; 翻译方法<br />
<br />
==='''Chapter1 Introduction'''===<br />
<br />
A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
<br />
This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
<br />
This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
<br />
==='''Chapter2 A General Introduction of English Film Title'''===<br />
<br />
====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
<br />
====2.2 Features of English Film Title====<br />
<br />
===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
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====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
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=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
<br />
==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
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Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
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Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
<br />
Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
<br />
===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
<br />
===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
<br />
According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
<br />
A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
<br />
For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
<br />
Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===3.The methods of brand name translation===<br />
<br />
====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
<br />
====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
<br />
The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
<br />
When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
<br />
However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
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[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
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[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
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='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
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She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
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====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
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As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
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Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
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To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
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===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
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Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
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In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
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In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
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In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
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====2.2 Basic rules of Scopos theory====<br />
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In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
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The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
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Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
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===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
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Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
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Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
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====3.2 Classification of culture-loaded words====<br />
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=====3.2.1 Ecological culture-loaded words=====<br />
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Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
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For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
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Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
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=====3.2.2 Material culture-loaded words=====<br />
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Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
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=====3.2.3 Social culture-loaded words=====<br />
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The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
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=====3.2.4 Religious culture-loaded words=====<br />
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Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
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=====3.2.5 Linguistic culture-loaded words=====<br />
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Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
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===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
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Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
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====4.1 Translation of ecological culture-loaded words====<br />
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(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
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I am afraid pear blossoms cannot bear at all<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
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O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
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Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
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(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
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I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
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I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
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In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
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====4.2 Translation of material culture-loaded words====<br />
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(3)常记溪亭日暮 (《如梦令》)<br />
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I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
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I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
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The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
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(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
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My silk robe doffed, I float/ Alone in orchid boat<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
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I open/ My silk dress and float alone/ On the orchid boat.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
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Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
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====4.3 Translation of social culture-loaded words====<br />
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(5)海燕未来人斗草。(《浣溪沙》)<br />
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The swallows not yet come, a game of grass we play.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
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People are gathering wild flowers and herbs in the meadow.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
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Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
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(6)佳节又重阳(《醉花阴》)<br />
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The Double Ninth comes now again.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
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Again it is the Ninth of the Ninth Month.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
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“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
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====4.4 Translation of religious culture-loaded words====<br />
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(7)仿佛梦魂归帝所 (《渔家傲》)<br />
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In leaf-like boat my soul to God’s abode would fly.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
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I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
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As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
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(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
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You find a special favor in Creator’s eye,<br />
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The moon caresses you with pure beams from on high.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
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Making the bright moon shine splendid on your curving flesh.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
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In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
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====4.5 Translation of linguistic culture-loaded words====<br />
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(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
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I look for what I miss;<br />
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I know not what it is.<br />
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I feel so sad, so drear,<br />
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So lonely, without cheer.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
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Search. Search. Seek. Seek.<br />
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Cold. Cold. Clear. Clear.<br />
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Sorrow. Sorrow. Pain. Pain.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
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Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
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(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
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A grizzling wind and drizzling rain<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
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Small wind, fine rain, hsiao, Hsiao<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
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In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
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===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
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*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Shen Fu 沈复. (2018). 《浮生六记》[M]. 浙江：浙江工商大学出版社.<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Xiong Bing 熊兵. [2014(3)：82-88]. 翻译研究中的概念混淆[J]. 中国翻译.<br />
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Zhang Nanfeng 张南峰. (2004). 艾克拉西的文化专有项翻译策略评介[J]. 中国翻译.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
<br />
Chinese idioms are mainly created by the folk and widely circulated. From the expression of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
<br />
The cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the translation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
<br />
The emergence of this phenomenon is the manifestation of cultural deficiency and the contradiction of cultural mechanism orientation between readers and translators, which lead to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
<br />
Idioms are the quintessence of human language. As the treasure of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is the representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese idiom translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
<br />
Chinese and English have completely different cultural backgrounds so that they have large cultural differences, which make the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to the other one. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the loss of "Chineseness" in idiom translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
<br />
For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
<br />
For example, Chinese people and Westerns often have different understanding words about colors. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role in Chinese culture. For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes Judas dressed, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and they call themselves as the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, which can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not to mention to translate them. (Wang Tao, 2018, 114)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said that zhuge Liang was a genius. In order to ask Zhuge Liang to help him win the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappily. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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This idiom comes form this story.If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also express language expression. (Jia Yunpeng, 2015, 65)<br />
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As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also on language expression. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms of Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity and Catholicism. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife(lethal weapon). The "butcher's knife" here refers to malice, evil deeds ,all delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who puts down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the Buddhist factors of original idiom. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
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The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought which has not developed into logical reason. Among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC) sorry,这一段忘记粘贴复制，直接改动了<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
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In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
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Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
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However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
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===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation].<br />
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*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
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*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
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*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
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*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
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*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
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*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
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*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
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*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
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*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
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*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
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==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
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===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
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As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
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===关键词===<br />
谚语; 文化; 翻译方法 <br />
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===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
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With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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"A proverbs is a statement which clarifies the unclear, or which indicates intellectual concepts through concrete images, or which makes clear the truth in a furtive fashion."(Honeck 1997,12)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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"A proverbs is a short and generally known sentence of folks which contains wisdom, truths, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation."--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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and the amounts and meanings of them do not stay the same eternally.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31)<br />
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It is said that proverbs in China dated back to the period, which words were created.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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Taking environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs which are related with sea spoken by English people “In a clam sea, every man is a pilot.”--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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roadly speaking, culture contains all the aspects of the society and gives its people ability to view the world. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export taking place here and there.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to show its vivid or obscure picture to receptor who may not understand directly from plain words.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning.<br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mentioned that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writers or philosophers.(Cordry 1997,26-28)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In regard to idiom, its meaning is not the meaning which each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others.<br />
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In conclusion, proverbs are prevalent in the world enjoying widespredly social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature.With such understanding, it lays the foundation for researchers to better study and distinguish the differences from others.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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While Nida, a famous linguistic and translation theorist, gave his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community which uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:39, 18 December 2020 (UTC)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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Taking English and Chinese for example, they both represent their special culture and unique characteristics respectively.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Value is associated with sorts of people’s lives and is defined by these people who living in a specific area.Value of appreciation on people is an obvious example that eastern and western countries have extreme ideas on how to appraise a person.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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Even so, Chinese and English proverbs share some similarities in various ways, which are performed in different forms and speeches of proverbs.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the world, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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They describe the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Differences in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into several parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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The grammatical sentence structure and the pronunciation for example, have little in common regarding they belong to different language families.(Fu Yanli 2016,91-92)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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Therefore both of the proverbs are created under the influence surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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In different communities, people have different perceptions of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose representing local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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Different cultural heritages and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, the range of translation, culture is a must during translation<br />
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Different cultural heritages and religious beliefs also play a key role in the formation of proverbs.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:57, 18 December 2020 (UTC)<br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
<br />
The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
<br />
====3.1 Domestication and Foreignization====<br />
<br />
Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
<br />
As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
<br />
In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
<br />
====3.2 Foreignization over Domestication for Translation====<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
<br />
In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
<br />
For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
<br />
Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
<br />
Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
<br />
1.2 Characteristics of Chinese Neologisms<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
<br />
Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
<br />
2.1 Hornby’s Cross-cultural Translation Theory<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
<br />
2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
<br />
2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
<br />
2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
<br />
Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
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[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
[3] Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
<br />
====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
<br />
Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
<br />
====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
<br />
=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
<br />
=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
<br />
It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
<br />
=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
<br />
For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
<br />
====3.1 Transliteration====<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
<br />
For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
<br />
====3.2 Literal Translation====<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
<br />
The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
<br />
*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
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And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
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There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
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Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
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Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
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(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
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Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
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But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
<br />
*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
<br />
*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
<br />
*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
<br />
*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
<br />
====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
<br />
Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
<br />
Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
<br />
According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
<br />
According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
<br />
====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
<br />
First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
<br />
Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
<br />
Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
<br />
Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
<br />
====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
<br />
Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
<br />
The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
<br />
The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
<br />
And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
<br />
Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
<br />
A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
<br />
Informative Function<br />
<br />
The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
<br />
<br />
Aesthetic Function<br />
<br />
If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
<br />
Cultural Function<br />
<br />
Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
<br />
===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
<br />
====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
<br />
Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
<br />
====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
<br />
The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
<br />
As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
<br />
When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
<br />
====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
<br />
====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
<br />
====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
<br />
====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
<br />
Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
<br />
===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
<br />
Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
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In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
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====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
<br />
[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
<br />
[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
<br />
<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
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尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
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*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114691History of Translation Studies 62020-12-18T12:39:05Z<p>Han Wanzhen: /* 2.1 Definition of Culture */</p>
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<br />
='''Foreignization and Domestication'''=<br />
<br />
<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
<br />
==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
<br />
==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
<br />
==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
<br />
==='''关键词'''===<br />
归化；异化；功能派理论<br />
<br />
==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
<br />
In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
<br />
From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
<br />
===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
<br />
According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
<br />
To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
<br />
====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
<br />
Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
<br />
The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
<br />
While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
<br />
Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
<br />
Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
<br />
===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
<br />
===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
<br />
These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
<br />
Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
<br />
In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
<br />
The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
<br />
The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
<br />
Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
<br />
On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
<br />
The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
<br />
Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
<br />
Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
<br />
In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
<br />
3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
<br />
4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
<br />
5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
<br />
6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
<br />
8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
<br />
9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
<br />
10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
<br />
11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
<br />
15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
<br />
18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
<br />
===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
<br />
===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
<br />
===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
<br />
Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
<br />
He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
<br />
Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
<br />
Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
<br />
Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
<br />
Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
<br />
Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
<br />
Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
<br />
In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
<br />
Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
<br />
===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
<br />
Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
<br />
Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
<br />
Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
<br />
What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
<br />
Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
<br />
Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
<br />
So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
<br />
===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
<br />
It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
<br />
In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
<br />
E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
<br />
Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
<br />
In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
<br />
There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
<br />
E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
<br />
Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
<br />
“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
<br />
The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
<br />
====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
<br />
E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
<br />
Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
<br />
Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
<br />
====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
<br />
E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
<br />
Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
<br />
Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
<br />
====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
<br />
E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
<br />
Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
<br />
The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
<br />
Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
<br />
====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
<br />
====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
<br />
It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
<br />
However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
<br />
There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
<br />
E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
<br />
Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
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“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
<br />
====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
<br />
E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
<br />
Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
<br />
In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
<br />
In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
<br />
===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
<br />
In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
<br />
The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
<br />
However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
<br />
Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
<br />
Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
<br />
Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
<br />
Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
<br />
However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
<br />
Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
<br />
Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
<br />
There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
<br />
===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
<br />
Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
<br />
The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
<br />
===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
<br />
*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
<br />
*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
<br />
*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
<br />
*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
<br />
*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
<br />
*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
<br />
*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
<br />
===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
<br />
===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
<br />
===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
<br />
===关键词===<br />
目的论，归化，异化<br />
<br />
===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
<br />
Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
<br />
In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
<br />
It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
<br />
====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
<br />
===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
<br />
Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
<br />
Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
<br />
Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
<br />
Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
<br />
In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
<br />
====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
<br />
Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
<br />
<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
<br />
<br />
The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
<br />
On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
<br />
===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
<br />
<br />
“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
<br />
<br />
“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
<br />
Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
<br />
====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
<br />
*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
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Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
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As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
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Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
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===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
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====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
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Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
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Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
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Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
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These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
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Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
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Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
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According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
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Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
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====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
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The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
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However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
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Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
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===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
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====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
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As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
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Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
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====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
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Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
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For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
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In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
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For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
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Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
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Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
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====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
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Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
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For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
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However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
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For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
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Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
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For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
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Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
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For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
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Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
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For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
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On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
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===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
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Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
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Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
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Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
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===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
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==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
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The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
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====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
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The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
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In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
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However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
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Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
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According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
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Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
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''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
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For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
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In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
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In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
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Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
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====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
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（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
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Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
<br />
==='''Key words'''===<br />
<br />
English film title translation; Skopos Theory; translation methods<br />
<br />
==='''摘要'''===<br />
<br />
随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
<br />
==='''关键词'''===<br />
<br />
英语电影片名翻译； 目的论; 翻译方法<br />
<br />
==='''Chapter1 Introduction'''===<br />
<br />
A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
<br />
This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
<br />
This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
<br />
==='''Chapter2 A General Introduction of English Film Title'''===<br />
<br />
====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
<br />
====2.2 Features of English Film Title====<br />
<br />
===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
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====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
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=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
<br />
==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
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Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
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Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
<br />
Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
<br />
===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
<br />
===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
<br />
According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
<br />
A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
<br />
For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
<br />
Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===3.The methods of brand name translation===<br />
<br />
====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
<br />
====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
<br />
The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
<br />
When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
<br />
However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
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[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
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[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
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='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
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She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
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====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
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As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
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Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
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To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
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===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
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Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
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In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
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In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
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In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
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====2.2 Basic rules of Scopos theory====<br />
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In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
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The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
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Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
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===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
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Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
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Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
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====3.2 Classification of culture-loaded words====<br />
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=====3.2.1 Ecological culture-loaded words=====<br />
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Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
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For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
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Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
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=====3.2.2 Material culture-loaded words=====<br />
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Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
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=====3.2.3 Social culture-loaded words=====<br />
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The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
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=====3.2.4 Religious culture-loaded words=====<br />
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Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
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=====3.2.5 Linguistic culture-loaded words=====<br />
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Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
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===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
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Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
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====4.1 Translation of ecological culture-loaded words====<br />
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(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
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I am afraid pear blossoms cannot bear at all<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
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O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
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Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
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(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
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I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
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I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
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In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
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====4.2 Translation of material culture-loaded words====<br />
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(3)常记溪亭日暮 (《如梦令》)<br />
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I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
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I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
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The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
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(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
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My silk robe doffed, I float/ Alone in orchid boat<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
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I open/ My silk dress and float alone/ On the orchid boat.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
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Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
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====4.3 Translation of social culture-loaded words====<br />
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(5)海燕未来人斗草。(《浣溪沙》)<br />
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The swallows not yet come, a game of grass we play.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
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People are gathering wild flowers and herbs in the meadow.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
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Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
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(6)佳节又重阳(《醉花阴》)<br />
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The Double Ninth comes now again.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
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Again it is the Ninth of the Ninth Month.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
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“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
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====4.4 Translation of religious culture-loaded words====<br />
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(7)仿佛梦魂归帝所 (《渔家傲》)<br />
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In leaf-like boat my soul to God’s abode would fly.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
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I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
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As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
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(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
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You find a special favor in Creator’s eye,<br />
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The moon caresses you with pure beams from on high.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
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Making the bright moon shine splendid on your curving flesh.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
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In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
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====4.5 Translation of linguistic culture-loaded words====<br />
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(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
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I look for what I miss;<br />
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I know not what it is.<br />
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I feel so sad, so drear,<br />
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So lonely, without cheer.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
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Search. Search. Seek. Seek.<br />
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Cold. Cold. Clear. Clear.<br />
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Sorrow. Sorrow. Pain. Pain.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
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Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
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(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
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A grizzling wind and drizzling rain<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
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Small wind, fine rain, hsiao, Hsiao<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
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In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
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===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
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*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Shen Fu 沈复. (2018). 《浮生六记》[M]. 浙江：浙江工商大学出版社.<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Xiong Bing 熊兵. [2014(3)：82-88]. 翻译研究中的概念混淆[J]. 中国翻译.<br />
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Zhang Nanfeng 张南峰. (2004). 艾克拉西的文化专有项翻译策略评介[J]. 中国翻译.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
<br />
Chinese idioms are mainly created by the folk and widely circulated. From the expression of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
<br />
The cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the translation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
<br />
The emergence of this phenomenon is the manifestation of cultural deficiency and the contradiction of cultural mechanism orientation between readers and translators, which lead to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
<br />
Idioms are the quintessence of human language. As the treasure of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is the representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese idiom translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
<br />
Chinese and English have completely different cultural backgrounds so that they have large cultural differences, which make the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to the other one. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the loss of "Chineseness" in idiom translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
<br />
For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
<br />
For example, Chinese people and Westerns often have different understanding words about colors. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role in Chinese culture. For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes Judas dressed, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and they call themselves as the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, which can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not to mention to translate them. (Wang Tao, 2018, 114)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said that zhuge Liang was a genius. In order to ask Zhuge Liang to help him win the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappily. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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This idiom comes form this story.If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also express language expression. (Jia Yunpeng, 2015, 65)<br />
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As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also on language expression. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms of Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity and Catholicism. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife(lethal weapon). The "butcher's knife" here refers to malice, evil deeds ,all delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who puts down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the Buddhist factors of original idiom. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
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The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought which has not developed into logical reason. Among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC) sorry,这一段忘记粘贴复制，直接改动了<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
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In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
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Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
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However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
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===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation].<br />
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*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
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*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
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*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
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*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
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*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
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*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
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*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
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*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
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*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
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*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
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==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
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===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
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As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
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===关键词===<br />
谚语; 文化; 翻译方法 <br />
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===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
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With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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"A proverbs is a statement which clarifies the unclear, or which indicates intellectual concepts through concrete images, or which makes clear the truth in a furtive fashion."(Honeck 1997,12)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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"A proverbs is a short and generally known sentence of folks which contains wisdom, truths, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation."--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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and the amounts and meanings of them do not stay the same eternally.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31)<br />
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It is said that proverbs in China dated back to the period, which words were created.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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Taking environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs which are related with sea spoken by English people “In a clam sea, every man is a pilot.”--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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roadly speaking, culture contains all the aspects of the society and gives its people ability to view the world. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export taking place here and there.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to show its vivid or obscure picture to receptor who may not understand directly from plain words.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning.<br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mentioned that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writers or philosophers.(Cordry 1997,26-28)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In regard to idiom, its meaning is not the meaning which each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others.<br />
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In conclusion, proverbs are prevalent in the world enjoying widespredly social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature.With such understanding, it lays the foundation for researchers to better study and distinguish the differences from others.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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While Nida, a famous linguistic and translation theorist, gave his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community which uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:39, 18 December 2020 (UTC)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the word, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Difference in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into serval parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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Different cultural heritage and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, within the range of translation, culture is a must during translation <br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
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In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
<br />
====3.2 Foreignization over Domestication for Translation====<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
<br />
In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
<br />
For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
<br />
Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
<br />
Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
<br />
1.2 Characteristics of Chinese Neologisms<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
<br />
Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
<br />
2.1 Hornby’s Cross-cultural Translation Theory<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
<br />
2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
<br />
2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
<br />
2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
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Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
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[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
<br />
====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
<br />
Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
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====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
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=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
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=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
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It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
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=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
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For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
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===Chapter 3 Methods of Chinese Neologisms Translation===<br />
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To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
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Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
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====3.1 Transliteration====<br />
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Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
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For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
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====3.2 Literal Translation====<br />
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Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
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The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
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In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
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====3.3 Free Translation====<br />
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Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
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For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
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===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
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In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
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To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
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Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
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Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
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In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
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*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
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='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
<br />
And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
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Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
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Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
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(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
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Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
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But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
<br />
*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
<br />
*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
<br />
*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
<br />
====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
<br />
Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
<br />
Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
<br />
According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
<br />
According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
<br />
====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
<br />
First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
<br />
Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
<br />
Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
<br />
Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
<br />
====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
<br />
Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
<br />
The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
<br />
The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
<br />
And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
<br />
Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
<br />
A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
<br />
Informative Function<br />
<br />
The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
<br />
<br />
Aesthetic Function<br />
<br />
If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
<br />
Cultural Function<br />
<br />
Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
<br />
===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
<br />
====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
<br />
Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
<br />
====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
<br />
The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
<br />
As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
<br />
When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
<br />
====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
<br />
====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
<br />
====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
<br />
====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
<br />
Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
<br />
===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
<br />
Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
<br />
In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
<br />
====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
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[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
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尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
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*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114687History of Translation Studies 62020-12-18T12:38:04Z<p>Han Wanzhen: /* 2.1 Definition of Culture */</p>
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<br />
='''Foreignization and Domestication'''=<br />
<br />
<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
<br />
==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
<br />
==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
<br />
==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
<br />
==='''关键词'''===<br />
归化；异化；功能派理论<br />
<br />
==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
<br />
In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
<br />
From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
<br />
===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
<br />
According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
<br />
To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
<br />
====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
<br />
Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
<br />
The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
<br />
While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
<br />
Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
<br />
Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
<br />
===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
<br />
===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
<br />
These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
<br />
Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
<br />
In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
<br />
The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
<br />
The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
<br />
Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
<br />
On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
<br />
The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
<br />
Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
<br />
Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
<br />
In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
<br />
3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
<br />
4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
<br />
5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
<br />
6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
<br />
8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
<br />
9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
<br />
10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
<br />
11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
<br />
15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
<br />
18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
<br />
===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
<br />
===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
<br />
===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
<br />
Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
<br />
He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
<br />
Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
<br />
Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
<br />
Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
<br />
Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
<br />
Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
<br />
Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
<br />
In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
<br />
Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
<br />
===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
<br />
Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
<br />
Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
<br />
Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
<br />
What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
<br />
Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
<br />
Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
<br />
So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
<br />
===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
<br />
It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
<br />
In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
<br />
E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
<br />
Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
<br />
In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
<br />
There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
<br />
E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
<br />
Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
<br />
“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
<br />
The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
<br />
====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
<br />
E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
<br />
Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
<br />
Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
<br />
====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
<br />
E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
<br />
Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
<br />
Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
<br />
====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
<br />
E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
<br />
Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
<br />
The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
<br />
Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
<br />
====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
<br />
====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
<br />
It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
<br />
However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
<br />
There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
<br />
E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
<br />
Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
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“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
<br />
====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
<br />
E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
<br />
Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
<br />
In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
<br />
In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
<br />
===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
<br />
In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
<br />
The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
<br />
However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
<br />
Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
<br />
Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
<br />
Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
<br />
Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
<br />
However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
<br />
Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
<br />
Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
<br />
There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
<br />
===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
<br />
Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
<br />
The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
<br />
===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
<br />
*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
<br />
*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
<br />
*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
<br />
*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
<br />
*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
<br />
*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
<br />
*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
<br />
===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
<br />
===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
<br />
===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
<br />
===关键词===<br />
目的论，归化，异化<br />
<br />
===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
<br />
Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
<br />
In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
<br />
It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
<br />
====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
<br />
===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
<br />
Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
<br />
Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
<br />
Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
<br />
Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
<br />
In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
<br />
====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
<br />
Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
<br />
<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
<br />
<br />
The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
<br />
On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
<br />
===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
<br />
<br />
“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
<br />
<br />
“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
<br />
Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
<br />
====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
<br />
*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
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Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
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As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
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Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
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===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
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====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
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Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
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Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
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Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
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These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
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Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
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Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
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According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
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Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
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====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
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The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
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However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
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Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
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===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
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====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
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As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
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Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
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====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
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Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
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For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
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In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
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For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
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Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
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Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
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====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
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Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
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For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
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However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
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For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
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Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
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For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
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Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
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For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
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Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
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For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
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On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
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===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
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Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
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Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
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Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
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===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
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==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
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The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
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====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
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The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
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In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
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However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
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Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
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According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
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Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
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''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
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For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
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In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
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In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
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Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
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====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
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（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
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Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
<br />
==='''Key words'''===<br />
<br />
English film title translation; Skopos Theory; translation methods<br />
<br />
==='''摘要'''===<br />
<br />
随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
<br />
==='''关键词'''===<br />
<br />
英语电影片名翻译； 目的论; 翻译方法<br />
<br />
==='''Chapter1 Introduction'''===<br />
<br />
A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
<br />
This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
<br />
This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
<br />
==='''Chapter2 A General Introduction of English Film Title'''===<br />
<br />
====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
<br />
====2.2 Features of English Film Title====<br />
<br />
===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
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====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
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=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
<br />
==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
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Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
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Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
<br />
Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
<br />
===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
<br />
===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
<br />
According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
<br />
A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
<br />
For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
<br />
Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===3.The methods of brand name translation===<br />
<br />
====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
<br />
====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
<br />
The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
<br />
When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
<br />
However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
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[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
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[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
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='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
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She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
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====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
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As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
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Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
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To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
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===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
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Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
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In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
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In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
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In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
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====2.2 Basic rules of Scopos theory====<br />
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In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
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The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
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Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
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===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
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Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
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Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
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====3.2 Classification of culture-loaded words====<br />
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=====3.2.1 Ecological culture-loaded words=====<br />
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Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
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For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
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Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
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=====3.2.2 Material culture-loaded words=====<br />
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Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
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=====3.2.3 Social culture-loaded words=====<br />
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The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
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=====3.2.4 Religious culture-loaded words=====<br />
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Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
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=====3.2.5 Linguistic culture-loaded words=====<br />
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Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
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===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
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Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
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====4.1 Translation of ecological culture-loaded words====<br />
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(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
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I am afraid pear blossoms cannot bear at all<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
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O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
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Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
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(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
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I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
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I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
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In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
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====4.2 Translation of material culture-loaded words====<br />
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(3)常记溪亭日暮 (《如梦令》)<br />
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I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
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I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
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The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
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(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
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My silk robe doffed, I float/ Alone in orchid boat<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
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I open/ My silk dress and float alone/ On the orchid boat.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
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Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
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====4.3 Translation of social culture-loaded words====<br />
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(5)海燕未来人斗草。(《浣溪沙》)<br />
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The swallows not yet come, a game of grass we play.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
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People are gathering wild flowers and herbs in the meadow.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
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Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
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(6)佳节又重阳(《醉花阴》)<br />
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The Double Ninth comes now again.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
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Again it is the Ninth of the Ninth Month.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
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“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
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====4.4 Translation of religious culture-loaded words====<br />
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(7)仿佛梦魂归帝所 (《渔家傲》)<br />
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In leaf-like boat my soul to God’s abode would fly.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
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I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
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As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
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(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
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You find a special favor in Creator’s eye,<br />
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The moon caresses you with pure beams from on high.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
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Making the bright moon shine splendid on your curving flesh.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
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In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
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====4.5 Translation of linguistic culture-loaded words====<br />
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(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
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I look for what I miss;<br />
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I know not what it is.<br />
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I feel so sad, so drear,<br />
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So lonely, without cheer.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
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Search. Search. Seek. Seek.<br />
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Cold. Cold. Clear. Clear.<br />
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Sorrow. Sorrow. Pain. Pain.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
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Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
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(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
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A grizzling wind and drizzling rain<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
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Small wind, fine rain, hsiao, Hsiao<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
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In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
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===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
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*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Shen Fu 沈复. (2018). 《浮生六记》[M]. 浙江：浙江工商大学出版社.<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Xiong Bing 熊兵. [2014(3)：82-88]. 翻译研究中的概念混淆[J]. 中国翻译.<br />
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Zhang Nanfeng 张南峰. (2004). 艾克拉西的文化专有项翻译策略评介[J]. 中国翻译.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
<br />
Chinese idioms are mainly created by the folk and widely circulated. From the expression of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
<br />
The cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the translation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
<br />
The emergence of this phenomenon is the manifestation of cultural deficiency and the contradiction of cultural mechanism orientation between readers and translators, which lead to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
<br />
Idioms are the quintessence of human language. As the treasure of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is the representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese idiom translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
<br />
Chinese and English have completely different cultural backgrounds so that they have large cultural differences, which make the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to the other one. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the loss of "Chineseness" in idiom translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
<br />
For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
<br />
For example, Chinese people and Westerns often have different understanding words about colors. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role in Chinese culture. For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes Judas dressed, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and they call themselves as the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, which can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not to mention to translate them. (Wang Tao, 2018, 114)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said that zhuge Liang was a genius. In order to ask Zhuge Liang to help him win the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappily. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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This idiom comes form this story.If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also express language expression. (Jia Yunpeng, 2015, 65)<br />
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As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also on language expression. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms of Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity and Catholicism. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife(lethal weapon). The "butcher's knife" here refers to malice, evil deeds ,all delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who puts down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the Buddhist factors of original idiom. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
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The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought which has not developed into logical reason. Among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC) sorry,这一段忘记粘贴复制，直接改动了<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
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In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
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Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
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However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
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===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation].<br />
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*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
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*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
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*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
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*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
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*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
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*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
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*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
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*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
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*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
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*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
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==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
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===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
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As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
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===关键词===<br />
谚语; 文化; 翻译方法 <br />
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===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
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With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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"A proverbs is a statement which clarifies the unclear, or which indicates intellectual concepts through concrete images, or which makes clear the truth in a furtive fashion."(Honeck 1997,12)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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"A proverbs is a short and generally known sentence of folks which contains wisdom, truths, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation."--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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and the amounts and meanings of them do not stay the same eternally.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31)<br />
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It is said that proverbs in China dated back to the period, which words were created.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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Taking environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs which are related with sea spoken by English people “In a clam sea, every man is a pilot.”--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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roadly speaking, culture contains all the aspects of the society and gives its people ability to view the world. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export taking place here and there.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to show its vivid or obscure picture to receptor who may not understand directly from plain words.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning.<br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mentioned that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writers or philosophers.(Cordry 1997,26-28)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In regard to idiom, its meaning is not the meaning which each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others.<br />
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In conclusion, proverbs are prevalent in the world enjoying widespredly social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature.With such understanding, it lays the foundation for researchers to better study and distinguish the differences from others.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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While Nida, a famous linguistic and translation theorist, gave his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community which uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the word, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Difference in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into serval parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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Different cultural heritage and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, within the range of translation, culture is a must during translation <br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
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In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
<br />
====3.2 Foreignization over Domestication for Translation====<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
<br />
In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
<br />
For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
<br />
Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
<br />
Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
<br />
1.2 Characteristics of Chinese Neologisms<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
<br />
Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
<br />
2.1 Hornby’s Cross-cultural Translation Theory<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
<br />
2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
<br />
2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
<br />
2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
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Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
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[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
<br />
====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
<br />
Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
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====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
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=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
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=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
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It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
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=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
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For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
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===Chapter 3 Methods of Chinese Neologisms Translation===<br />
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To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
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Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
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====3.1 Transliteration====<br />
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Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
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For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
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====3.2 Literal Translation====<br />
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Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
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The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
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In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
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====3.3 Free Translation====<br />
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Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
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For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
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===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
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In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
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To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
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Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
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Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
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In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
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*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
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='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
<br />
And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
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Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
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Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
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(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
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Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
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But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
<br />
*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
<br />
*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
<br />
*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
<br />
====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
<br />
Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
<br />
Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
<br />
According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
<br />
According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
<br />
====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
<br />
First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
<br />
Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
<br />
Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
<br />
Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
<br />
====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
<br />
Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
<br />
The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
<br />
The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
<br />
And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
<br />
Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
<br />
A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
<br />
Informative Function<br />
<br />
The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
<br />
<br />
Aesthetic Function<br />
<br />
If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
<br />
Cultural Function<br />
<br />
Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
<br />
===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
<br />
====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
<br />
Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
<br />
====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
<br />
The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
<br />
As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
<br />
When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
<br />
====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
<br />
====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
<br />
====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
<br />
====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
<br />
Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
<br />
===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
<br />
Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
<br />
In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
<br />
====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
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[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
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尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
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*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114673History of Translation Studies 62020-12-18T12:30:48Z<p>Han Wanzhen: /* 1.3 Differences Between Proverbs and Maxims, Sayings, Idioms */</p>
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<br />
='''Foreignization and Domestication'''=<br />
<br />
<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
<br />
==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
<br />
==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
<br />
==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
<br />
==='''关键词'''===<br />
归化；异化；功能派理论<br />
<br />
==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
<br />
In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
<br />
From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
<br />
===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
<br />
According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
<br />
To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
<br />
====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
<br />
Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
<br />
The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
<br />
While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
<br />
Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
<br />
Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
<br />
===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
<br />
===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
<br />
These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
<br />
Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
<br />
In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
<br />
The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
<br />
The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
<br />
Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
<br />
On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
<br />
The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
<br />
Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
<br />
Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
<br />
In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
<br />
3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
<br />
4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
<br />
5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
<br />
6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
<br />
8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
<br />
9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
<br />
10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
<br />
11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
<br />
15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
<br />
18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
<br />
===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
<br />
===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
<br />
===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
<br />
Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
<br />
He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
<br />
Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
<br />
Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
<br />
Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
<br />
Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
<br />
Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
<br />
Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
<br />
In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
<br />
Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
<br />
===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
<br />
Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
<br />
Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
<br />
Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
<br />
What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
<br />
Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
<br />
Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
<br />
So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
<br />
===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
<br />
It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
<br />
In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
<br />
E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
<br />
Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
<br />
In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
<br />
There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
<br />
E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
<br />
Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
<br />
“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
<br />
The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
<br />
====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
<br />
E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
<br />
Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
<br />
Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
<br />
====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
<br />
E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
<br />
Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
<br />
Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
<br />
====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
<br />
E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
<br />
Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
<br />
The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
<br />
Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
<br />
====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
<br />
====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
<br />
It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
<br />
However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
<br />
There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
<br />
E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
<br />
Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
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“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
<br />
====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
<br />
E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
<br />
Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
<br />
In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
<br />
In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
<br />
===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
<br />
In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
<br />
The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
<br />
However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
<br />
Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
<br />
Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
<br />
Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
<br />
Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
<br />
However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
<br />
Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
<br />
Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
<br />
There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
<br />
===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
<br />
Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
<br />
The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
<br />
===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
<br />
*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
<br />
*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
<br />
*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
<br />
*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
<br />
*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
<br />
*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
<br />
*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
<br />
===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
<br />
===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
<br />
===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
<br />
===关键词===<br />
目的论，归化，异化<br />
<br />
===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
<br />
Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
<br />
In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
<br />
It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
<br />
====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
<br />
===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
<br />
Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
<br />
Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
<br />
Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
<br />
Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
<br />
In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
<br />
====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
<br />
Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
<br />
<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
<br />
<br />
The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
<br />
On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
<br />
===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
<br />
<br />
“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
<br />
<br />
“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
<br />
Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
<br />
====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
<br />
*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
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Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
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As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
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Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
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===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
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====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
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Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
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Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
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Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
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These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
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Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
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Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
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According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
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Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
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====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
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The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
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However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
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Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
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===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
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====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
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As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
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Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
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====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
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Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
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For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
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In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
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For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
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Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
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Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
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====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
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Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
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For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
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However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
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For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
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Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
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For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
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Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
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For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
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Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
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For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
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On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
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===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
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Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
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Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
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Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
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===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
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==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
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The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
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====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
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The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
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In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
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However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
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Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
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According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
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Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
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''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
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For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
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In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
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In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
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Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
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====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
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（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
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Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
<br />
==='''Key words'''===<br />
<br />
English film title translation; Skopos Theory; translation methods<br />
<br />
==='''摘要'''===<br />
<br />
随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
<br />
==='''关键词'''===<br />
<br />
英语电影片名翻译； 目的论; 翻译方法<br />
<br />
==='''Chapter1 Introduction'''===<br />
<br />
A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
<br />
This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
<br />
This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
<br />
==='''Chapter2 A General Introduction of English Film Title'''===<br />
<br />
====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
<br />
====2.2 Features of English Film Title====<br />
<br />
===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
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====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
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=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
<br />
==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
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Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
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Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
<br />
Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
<br />
===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
<br />
===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
<br />
According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
<br />
A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
<br />
For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
<br />
Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===3.The methods of brand name translation===<br />
<br />
====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
<br />
====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
<br />
The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
<br />
When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
<br />
However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
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[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
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[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
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='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
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She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
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====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
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As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
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Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
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To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
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===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
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Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
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In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
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In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
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In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
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====2.2 Basic rules of Scopos theory====<br />
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In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
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The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
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Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
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===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
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Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
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Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
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====3.2 Classification of culture-loaded words====<br />
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=====3.2.1 Ecological culture-loaded words=====<br />
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Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
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For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
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Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
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=====3.2.2 Material culture-loaded words=====<br />
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Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
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=====3.2.3 Social culture-loaded words=====<br />
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The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
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=====3.2.4 Religious culture-loaded words=====<br />
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Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
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=====3.2.5 Linguistic culture-loaded words=====<br />
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Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
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===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
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Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
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====4.1 Translation of ecological culture-loaded words====<br />
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(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
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I am afraid pear blossoms cannot bear at all<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
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O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
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Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
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(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
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I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
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I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
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In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
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====4.2 Translation of material culture-loaded words====<br />
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(3)常记溪亭日暮 (《如梦令》)<br />
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I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
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I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
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The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
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(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
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My silk robe doffed, I float/ Alone in orchid boat<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
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I open/ My silk dress and float alone/ On the orchid boat.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
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Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
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====4.3 Translation of social culture-loaded words====<br />
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(5)海燕未来人斗草。(《浣溪沙》)<br />
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The swallows not yet come, a game of grass we play.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
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People are gathering wild flowers and herbs in the meadow.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
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Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
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(6)佳节又重阳(《醉花阴》)<br />
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The Double Ninth comes now again.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
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Again it is the Ninth of the Ninth Month.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
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“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
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====4.4 Translation of religious culture-loaded words====<br />
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(7)仿佛梦魂归帝所 (《渔家傲》)<br />
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In leaf-like boat my soul to God’s abode would fly.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
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I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
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As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
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(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
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You find a special favor in Creator’s eye,<br />
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The moon caresses you with pure beams from on high.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
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Making the bright moon shine splendid on your curving flesh.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
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In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
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====4.5 Translation of linguistic culture-loaded words====<br />
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(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
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I look for what I miss;<br />
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I know not what it is.<br />
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I feel so sad, so drear,<br />
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So lonely, without cheer.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
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Search. Search. Seek. Seek.<br />
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Cold. Cold. Clear. Clear.<br />
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Sorrow. Sorrow. Pain. Pain.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
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Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
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(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
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A grizzling wind and drizzling rain<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
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Small wind, fine rain, hsiao, Hsiao<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
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In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
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===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
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*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Shen Fu 沈复. (2018). 《浮生六记》[M]. 浙江：浙江工商大学出版社.<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Xiong Bing 熊兵. [2014(3)：82-88]. 翻译研究中的概念混淆[J]. 中国翻译.<br />
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Zhang Nanfeng 张南峰. (2004). 艾克拉西的文化专有项翻译策略评介[J]. 中国翻译.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
<br />
Chinese idioms are mainly created by the folk and widely circulated. From the expression of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
<br />
The cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the translation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
<br />
The emergence of this phenomenon is the manifestation of cultural deficiency and the contradiction of cultural mechanism orientation between readers and translators, which lead to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
<br />
Idioms are the quintessence of human language. As the treasure of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is the representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese idiom translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
<br />
Chinese and English have completely different cultural backgrounds so that they have large cultural differences, which make the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to the other one. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the loss of "Chineseness" in idiom translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
<br />
For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
<br />
For example, Chinese people and Westerns often have different understanding words about colors. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role in Chinese culture. For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes Judas dressed, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and they call themselves as the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, which can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not to mention to translate them. (Wang Tao, 2018, 114)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said that zhuge Liang was a genius. In order to ask Zhuge Liang to help him win the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappily. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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This idiom comes form this story.If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also express language expression. (Jia Yunpeng, 2015, 65)<br />
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As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also on language expression. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms of Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity and Catholicism. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife(lethal weapon). The "butcher's knife" here refers to malice, evil deeds ,all delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who puts down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the Buddhist factors of original idiom. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
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The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought which has not developed into logical reason. Among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC) sorry,这一段忘记粘贴复制，直接改动了<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
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In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
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Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
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However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
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===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation].<br />
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*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
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*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
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*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
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*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
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*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
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*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
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*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
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*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
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*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
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*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
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==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
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===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
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As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
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===关键词===<br />
谚语; 文化; 翻译方法 <br />
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===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
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With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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"A proverbs is a statement which clarifies the unclear, or which indicates intellectual concepts through concrete images, or which makes clear the truth in a furtive fashion."(Honeck 1997,12)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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"A proverbs is a short and generally known sentence of folks which contains wisdom, truths, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation."--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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and the amounts and meanings of them do not stay the same eternally.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31)<br />
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It is said that proverbs in China dated back to the period, which words were created.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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Taking environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs which are related with sea spoken by English people “In a clam sea, every man is a pilot.”--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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roadly speaking, culture contains all the aspects of the society and gives its people ability to view the world. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export taking place here and there.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to show its vivid or obscure picture to receptor who may not understand directly from plain words.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning.<br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mentioned that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writers or philosophers.(Cordry 1997,26-28)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In regard to idiom, its meaning is not the meaning which each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others.<br />
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In conclusion, proverbs are prevalent in the world enjoying widespredly social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature.With such understanding, it lays the foundation for researchers to better study and distinguish the differences from others.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:30, 18 December 2020 (UTC)<br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the word, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Difference in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into serval parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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Different cultural heritage and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, within the range of translation, culture is a must during translation <br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
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In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
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====3.2 Foreignization over Domestication for Translation====<br />
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As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
<br />
In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
<br />
For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
<br />
Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
<br />
Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
<br />
1.2 Characteristics of Chinese Neologisms<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
<br />
Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
<br />
2.1 Hornby’s Cross-cultural Translation Theory<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
<br />
2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
<br />
2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
<br />
2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
<br />
Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
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[1]Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
[3] Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
<br />
====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
<br />
Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
<br />
====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
<br />
=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
<br />
=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
<br />
It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
<br />
=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
<br />
For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
<br />
====3.1 Transliteration====<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
<br />
For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
<br />
====3.2 Literal Translation====<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
<br />
The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
<br />
*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
<br />
And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
<br />
Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
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Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
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(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
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Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
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But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
<br />
*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
<br />
*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
<br />
*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
<br />
====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
<br />
Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
<br />
Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
<br />
According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
<br />
According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
<br />
====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
<br />
First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
<br />
Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
<br />
Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
<br />
Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
<br />
====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
<br />
Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
<br />
The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
<br />
The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
<br />
And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
<br />
Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
<br />
A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
<br />
Informative Function<br />
<br />
The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
<br />
<br />
Aesthetic Function<br />
<br />
If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
<br />
Cultural Function<br />
<br />
Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
<br />
===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
<br />
====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
<br />
Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
<br />
====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
<br />
The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
<br />
As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
<br />
When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
<br />
====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
<br />
====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
<br />
====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
<br />
====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
<br />
Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
<br />
===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
<br />
Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
<br />
In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
<br />
====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
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[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
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尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
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*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114648History of Translation Studies 62020-12-18T12:17:27Z<p>Han Wanzhen: /* 1.2 Characteristics of Proverbs */</p>
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<br />
='''Foreignization and Domestication'''=<br />
<br />
<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
<br />
==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
<br />
==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
<br />
==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
<br />
==='''关键词'''===<br />
归化；异化；功能派理论<br />
<br />
==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
<br />
In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
<br />
From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
<br />
===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
<br />
According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
<br />
To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
<br />
====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
<br />
Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
<br />
The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
<br />
While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
<br />
Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
<br />
Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
<br />
===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
<br />
===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
<br />
These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
<br />
Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
<br />
In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
<br />
The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
<br />
The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
<br />
Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
<br />
On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
<br />
The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
<br />
Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
<br />
Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
<br />
In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
<br />
3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
<br />
4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
<br />
5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
<br />
6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
<br />
8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
<br />
9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
<br />
10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
<br />
11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
<br />
15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
<br />
18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
<br />
===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
<br />
===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
<br />
===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
<br />
Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
<br />
He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
<br />
Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
<br />
Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
<br />
Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
<br />
Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
<br />
Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
<br />
Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
<br />
In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
<br />
Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
<br />
===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
<br />
Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
<br />
Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
<br />
Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
<br />
What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
<br />
Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
<br />
Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
<br />
So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
<br />
===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
<br />
It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
<br />
In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
<br />
E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
<br />
Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
<br />
In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
<br />
There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
<br />
E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
<br />
Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
<br />
“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
<br />
The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
<br />
====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
<br />
E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
<br />
Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
<br />
Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
<br />
====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
<br />
E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
<br />
Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
<br />
Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
<br />
====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
<br />
E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
<br />
Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
<br />
The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
<br />
Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
<br />
====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
<br />
====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
<br />
It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
<br />
However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
<br />
There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
<br />
E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
<br />
Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
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“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
<br />
====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
<br />
E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
<br />
Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
<br />
In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
<br />
In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
<br />
===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
<br />
In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
<br />
The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
<br />
However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
<br />
Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
<br />
Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
<br />
Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
<br />
Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
<br />
However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
<br />
Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
<br />
Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
<br />
There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
<br />
===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
<br />
Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
<br />
The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
<br />
===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
<br />
*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
<br />
*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
<br />
*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
<br />
*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
<br />
*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
<br />
*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
<br />
*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
<br />
===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
<br />
===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
<br />
===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
<br />
===关键词===<br />
目的论，归化，异化<br />
<br />
===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
<br />
Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
<br />
In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
<br />
It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
<br />
====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
<br />
===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
<br />
Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
<br />
Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
<br />
Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
<br />
Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
<br />
In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
<br />
====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
<br />
Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
<br />
<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
<br />
<br />
The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
<br />
On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
<br />
===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
<br />
<br />
“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
<br />
<br />
“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
<br />
Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
<br />
====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
<br />
*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
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Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
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As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
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Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
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===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
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====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
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Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
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Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
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Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
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These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
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Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
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Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
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According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
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Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
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====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
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The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
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However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
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Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
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===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
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====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
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As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
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Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
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====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
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Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
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For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
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In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
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For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
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Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
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Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
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====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
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Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
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For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
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However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
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For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
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Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
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For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
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Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
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For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
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Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
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For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
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On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
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===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
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Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
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Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
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Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
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===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
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==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
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The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
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====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
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The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
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In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
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However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
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Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
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According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
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Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
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''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
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For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
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In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
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In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
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Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
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====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
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（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
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Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
<br />
==='''Key words'''===<br />
<br />
English film title translation; Skopos Theory; translation methods<br />
<br />
==='''摘要'''===<br />
<br />
随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
<br />
==='''关键词'''===<br />
<br />
英语电影片名翻译； 目的论; 翻译方法<br />
<br />
==='''Chapter1 Introduction'''===<br />
<br />
A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
<br />
This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
<br />
This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
<br />
==='''Chapter2 A General Introduction of English Film Title'''===<br />
<br />
====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
<br />
====2.2 Features of English Film Title====<br />
<br />
===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
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====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
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=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
<br />
==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
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Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
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Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
<br />
Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
<br />
===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
<br />
===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
<br />
According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
<br />
A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
<br />
For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
<br />
Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===3.The methods of brand name translation===<br />
<br />
====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
<br />
====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
<br />
The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
<br />
When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
<br />
However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
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[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
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[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
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='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
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She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
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====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
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As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
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Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
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To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
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===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
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Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
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In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
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In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
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In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
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====2.2 Basic rules of Scopos theory====<br />
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In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
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The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
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Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
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===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
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Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
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Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
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====3.2 Classification of culture-loaded words====<br />
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=====3.2.1 Ecological culture-loaded words=====<br />
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Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
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For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
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Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
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=====3.2.2 Material culture-loaded words=====<br />
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Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
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=====3.2.3 Social culture-loaded words=====<br />
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The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
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=====3.2.4 Religious culture-loaded words=====<br />
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Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
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=====3.2.5 Linguistic culture-loaded words=====<br />
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Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
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===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
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Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
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====4.1 Translation of ecological culture-loaded words====<br />
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(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
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I am afraid pear blossoms cannot bear at all<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
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O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
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Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
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(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
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I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
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I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
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In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
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====4.2 Translation of material culture-loaded words====<br />
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(3)常记溪亭日暮 (《如梦令》)<br />
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I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
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I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
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The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
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(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
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My silk robe doffed, I float/ Alone in orchid boat<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
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I open/ My silk dress and float alone/ On the orchid boat.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
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Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
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====4.3 Translation of social culture-loaded words====<br />
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(5)海燕未来人斗草。(《浣溪沙》)<br />
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The swallows not yet come, a game of grass we play.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
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People are gathering wild flowers and herbs in the meadow.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
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Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
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(6)佳节又重阳(《醉花阴》)<br />
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The Double Ninth comes now again.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
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Again it is the Ninth of the Ninth Month.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
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“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
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====4.4 Translation of religious culture-loaded words====<br />
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(7)仿佛梦魂归帝所 (《渔家傲》)<br />
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In leaf-like boat my soul to God’s abode would fly.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
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I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
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As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
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(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
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You find a special favor in Creator’s eye,<br />
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The moon caresses you with pure beams from on high.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
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Making the bright moon shine splendid on your curving flesh.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
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In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
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====4.5 Translation of linguistic culture-loaded words====<br />
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(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
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I look for what I miss;<br />
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I know not what it is.<br />
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I feel so sad, so drear,<br />
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So lonely, without cheer.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
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Search. Search. Seek. Seek.<br />
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Cold. Cold. Clear. Clear.<br />
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Sorrow. Sorrow. Pain. Pain.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
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Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
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(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
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A grizzling wind and drizzling rain<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
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Small wind, fine rain, hsiao, Hsiao<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
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In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
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===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
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*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Shen Fu 沈复. (2018). 《浮生六记》[M]. 浙江：浙江工商大学出版社.<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Xiong Bing 熊兵. [2014(3)：82-88]. 翻译研究中的概念混淆[J]. 中国翻译.<br />
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Zhang Nanfeng 张南峰. (2004). 艾克拉西的文化专有项翻译策略评介[J]. 中国翻译.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
<br />
Chinese idioms are mainly created by the folk and widely circulated. From the expression of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
<br />
The cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the translation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
<br />
The emergence of this phenomenon is the manifestation of cultural deficiency and the contradiction of cultural mechanism orientation between readers and translators, which lead to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
<br />
Idioms are the quintessence of human language. As the treasure of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is the representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese idiom translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
<br />
Chinese and English have completely different cultural backgrounds so that they have large cultural differences, which make the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to the other one. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the loss of "Chineseness" in idiom translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
<br />
For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
<br />
For example, Chinese people and Westerns often have different understanding words about colors. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role in Chinese culture. For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes Judas dressed, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and they call themselves as the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, which can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not to mention to translate them. (Wang Tao, 2018, 114)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said that zhuge Liang was a genius. In order to ask Zhuge Liang to help him win the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappily. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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This idiom comes form this story.If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also express language expression. (Jia Yunpeng, 2015, 65)<br />
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As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also on language expression. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms of Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity and Catholicism. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife(lethal weapon). The "butcher's knife" here refers to malice, evil deeds ,all delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who puts down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the Buddhist factors of original idiom. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:07, 18 December 2020 (UTC)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
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The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought which has not developed into logical reason. Among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 12:17, 18 December 2020 (UTC) sorry,这一段忘记粘贴复制，直接改动了<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
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In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
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Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
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However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
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===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation].<br />
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*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
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*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
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*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
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*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
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*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
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*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
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*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
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*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
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*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
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*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
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==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
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===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
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As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
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===关键词===<br />
谚语; 文化; 翻译方法 <br />
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===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
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With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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"A proverbs is a statement which clarifies the unclear, or which indicates intellectual concepts through concrete images, or which makes clear the truth in a furtive fashion."(Honeck 1997,12)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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"A proverbs is a short and generally known sentence of folks which contains wisdom, truths, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation."--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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and the amounts and meanings of them do not stay the same eternally.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31)<br />
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It is said that proverbs in China dated back to the period, which words were created.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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Taking environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs which are related with sea spoken by English people “In a clam sea, every man is a pilot.”--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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roadly speaking, culture contains all the aspects of the society and gives its people ability to view the world. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export taking place here and there.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to show its vivid or obscure picture to receptor who may not understand directly from plain words.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:17, 18 December 2020 (UTC)<br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning.<br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others. <br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the word, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Difference in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into serval parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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Different cultural heritage and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, within the range of translation, culture is a must during translation <br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
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In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
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====3.2 Foreignization over Domestication for Translation====<br />
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As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
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In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
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For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
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Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
<br />
Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
<br />
1.2 Characteristics of Chinese Neologisms<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
<br />
Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
<br />
2.1 Hornby’s Cross-cultural Translation Theory<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
<br />
2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
<br />
2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
<br />
2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
<br />
Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
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[1]Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
[3] Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
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====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
<br />
Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
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We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
<br />
====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
<br />
=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
<br />
=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
<br />
It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
<br />
=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
<br />
For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
<br />
====3.1 Transliteration====<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
<br />
For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
<br />
====3.2 Literal Translation====<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
<br />
The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
<br />
*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
<br />
And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
<br />
Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
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Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
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(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
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Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
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But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Conclusion ===<br />
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With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
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*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
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*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
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*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
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===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
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===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
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===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
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===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
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The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
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When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
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Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
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===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
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====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
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Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
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Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
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According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
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According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
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====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
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First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
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Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
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Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
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Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
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====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
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Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
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The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
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The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
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And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
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Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
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A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
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Informative Function<br />
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The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
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Aesthetic Function<br />
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If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
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Cultural Function<br />
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Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
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===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
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====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
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Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
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====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
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The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
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As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
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When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
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====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
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====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
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====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
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====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
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Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
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===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
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Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
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In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
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====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
<br />
This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
<br />
A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
<br />
[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
<br />
[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
<br />
[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
<br />
[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
<br />
[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
<br />
[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
<br />
<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
<br />
===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
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尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
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===References===<br />
*Chen Wei. 陈蔚. (2007). “从中式菜名的英译看异化与归化策略的运用” [ Application of Foreignization and Domestication in the Translation of Chinese Dish Names]. “黄石理工学院学报” [Journal of Huangshi Institute of Technology] (1):107-108.<br />
*Fan Jiwen. 范继文. (2016). “归化异化理论视角下的中式菜名英译研究——以川菜菜名翻译为例” [A study on the English translation of Chinese Dish Names from the Perspective of Domestication and Foreignization-Taking Chuan Cuisine as an Example]. Tianjin: 天津财经大学 [Tianjin University of Finance and Economics].<br />
*Lin Hong. 林红. (1991). “浅析中国菜名的英译问题” [A Study on the Problems of English Translation of Chinese Dish Names]. “四川烹饪高等专科学校学报” [Journal of Sichuan Culinary College] (2):41-42.<br />
*Jiang Jun. 姜君. (2017). “浅析异化与归化视角下的中餐菜名英译” [A Study on the English Translation of Chinese Dish Names from the Perspective of Foreignization and Domestication]. “语言文化” [Language and culture](3):203.<br />
*Operations (2008.3.10). 姊妹团子. [Steamed Glutinous Rice Ball]. "Baidu Encyclopedia". https://baike.baidu.com/item/姊妹团子.<br />
*Su Songlonghua. 宿松龙华. (2011.1.13). 归化异化. [Domestication and Foreignization]. “Baidu Encyclopedia”. https://baike.baidu.com/item/归化异化.<br />
*Shen Sangshuang, Wang Shuqiong. 沈桑爽，王淑琼. (2017). “传统杭帮菜名称英译的归化与异化翻译策略研究” [A Study on the Translation Strategies of Domestication and Foreignization in the English Translation of the Names of Traditional Hangbang Dishes]. “安徽文学” [Anhui Literature] (8):87-88+104.<br />
*Wang Junjian. 王君健. (2017). “中国菜名翻译现状与思考” [Translation Status and Thoughts of Chinese Dish Names]. “海外英语” [Overseas English] (11):107-108.<br />
*Wang Shaofei. 王少飞. (2006). “文学翻译的异化与优化” [Foreignization and Optimization of Literary Translation]. Beijing: 对外经济贸易大学 [Foreign Economic and Trade University].<br />
*Wang Yingying, Zhang Yu. 王瑛瑛，张瑜. “异化与归化策略在中国菜名翻译中的应用” [The Application of Foreignization and Domestication Strategies in the Translation of Chinese Dishes]. “商洛学院学报” [Journal of Shangluo University] (3):54-58.<br />
*Xiong Bing. 熊兵. (2014). “翻译研究中的概念混淆——以‘翻译策略’、‘翻译方法’和‘翻译技巧’为例” [Conceptual Confusion in Translation Studies: a Case Study of "Translation Strategies", "Translation Methods" and "Translation Skills"]. “中国翻译” [China Translators Journal] (3):82-88.<br />
*Xia Ying. 夏瑛. (2016). “浅谈中国菜名英译中存在的一些问题及对策研究” [A Study on the Problems and Measures in the English Translation of Chinese Dish Names]. “科技视界” [The Vision of Science and Technology] (26):259+273.<br />
*Zhang Yang. 张扬. (2016). “中餐菜名的英译研究——以湘菜菜名为个案” [A Study on the English Translation of Chinese Dishes: Taking Hunan Cuisine as an Example]. “英语广场” [English Square] (6):47-48.<br />
*Zhou Yonghong. 周永红. (2008). “接受美学视阈下的湘菜翻译探讨” [A Study on the Translation of Hunan Cuisine from the Perspective of Reception Aesthetics]. “贵州工业大学学报” [Journal of Guizhou University of Technology] (1):101-102+105.<br />
*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114621History of Translation Studies 62020-12-18T12:03:56Z<p>Han Wanzhen: /* 1.1 Definition of Proverbs */</p>
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
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*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
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='''Foreignization and Domestication'''=<br />
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==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
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==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
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==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
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==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
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==='''关键词'''===<br />
归化；异化；功能派理论<br />
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==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
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In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
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From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
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===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
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According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
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Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
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To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
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====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
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Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
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The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
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While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
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Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
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Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
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====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
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While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
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===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
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The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
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According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
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====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
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====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
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===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
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There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
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Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
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The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
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====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
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As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
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These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
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Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
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余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
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In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
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其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
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The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
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The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
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====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
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Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
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On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
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The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
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Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
<br />
Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
<br />
In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
<br />
3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
<br />
4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
<br />
5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
<br />
6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
<br />
8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
<br />
9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
<br />
10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
<br />
11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
<br />
15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
<br />
18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
<br />
===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
<br />
===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
<br />
===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
<br />
Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
<br />
He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
<br />
Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
<br />
Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
<br />
Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
<br />
Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
<br />
Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
<br />
Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
<br />
In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
<br />
Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
<br />
===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
<br />
Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
<br />
Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
<br />
Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
<br />
What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
<br />
Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
<br />
Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
<br />
So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
<br />
===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
<br />
It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
<br />
In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
<br />
E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
<br />
Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
<br />
In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
<br />
There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
<br />
E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
<br />
Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
<br />
“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
<br />
The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
<br />
====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
<br />
E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
<br />
Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
<br />
Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
<br />
====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
<br />
E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
<br />
Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
<br />
Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
<br />
====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
<br />
E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
<br />
Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
<br />
The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
<br />
Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
<br />
====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
<br />
====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
<br />
It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
<br />
However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
<br />
There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
<br />
E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
<br />
Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
<br />
“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
<br />
====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
<br />
E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
<br />
Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
<br />
In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
<br />
In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
<br />
===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
<br />
In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
<br />
The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
<br />
However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
<br />
Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
<br />
Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
<br />
Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
<br />
Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
<br />
However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
<br />
Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
<br />
Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
<br />
There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
<br />
===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
<br />
Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
<br />
The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
<br />
===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
<br />
*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
<br />
*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
<br />
*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
<br />
*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
<br />
*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
<br />
*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
<br />
*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
<br />
*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
<br />
*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
<br />
*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
<br />
*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
<br />
*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
<br />
*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
<br />
*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
<br />
*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
<br />
===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
<br />
===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
<br />
===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
<br />
===关键词===<br />
目的论，归化，异化<br />
<br />
===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
<br />
In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
<br />
Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
<br />
In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
<br />
It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
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====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
<br />
===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
<br />
Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
<br />
Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
<br />
Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
<br />
Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
<br />
In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
<br />
====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
<br />
Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
<br />
<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
<br />
<br />
The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
<br />
On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
<br />
===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
<br />
<br />
“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
<br />
<br />
“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
<br />
Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
<br />
====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
<br />
*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
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*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
<br />
*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
<br />
Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
<br />
As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
<br />
Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
<br />
===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
<br />
====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
<br />
Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
<br />
Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
<br />
Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
<br />
These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
<br />
Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
<br />
Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
<br />
According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
<br />
Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
<br />
====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
<br />
The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
<br />
However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
<br />
Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
<br />
===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
<br />
====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
<br />
As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
<br />
Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
<br />
====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
<br />
Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
<br />
For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
<br />
In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
<br />
For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
<br />
Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
<br />
Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
<br />
====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
<br />
Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
<br />
For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
<br />
However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
<br />
For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
<br />
Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
<br />
For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
<br />
Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
<br />
For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
<br />
Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
<br />
For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
<br />
On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
<br />
===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
<br />
Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
<br />
Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
<br />
Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
<br />
===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
<br />
==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
<br />
====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
<br />
The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
<br />
At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
<br />
In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
<br />
In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
<br />
However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
<br />
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According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
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According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
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Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
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''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
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For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
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In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
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In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
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Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
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====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
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（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
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Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
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（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
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While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
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Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
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Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
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For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
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For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
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====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
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For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
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When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
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When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
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====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
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Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
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For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
<br />
==='''Abstract'''===<br />
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With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
<br />
==='''Key words'''===<br />
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English film title translation; Skopos Theory; translation methods<br />
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==='''摘要'''===<br />
<br />
随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
<br />
==='''关键词'''===<br />
<br />
英语电影片名翻译； 目的论; 翻译方法<br />
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==='''Chapter1 Introduction'''===<br />
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A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
<br />
This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
<br />
This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
<br />
==='''Chapter2 A General Introduction of English Film Title'''===<br />
<br />
====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
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====2.2 Features of English Film Title====<br />
<br />
===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
<br />
A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
<br />
Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
<br />
====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
<br />
=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
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==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
<br />
Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
<br />
Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
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Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
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Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
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He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
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===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
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With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
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===商标翻译研究===<br />
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===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
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===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
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First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
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According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
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Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
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====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
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With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
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To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
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The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
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In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
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Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
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People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
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As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
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For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
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A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
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For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
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Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
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Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
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Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
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Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
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The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
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Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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===3.The methods of brand name translation===<br />
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====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
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Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
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====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
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The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
<br />
When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
<br />
However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
<br />
[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
<br />
[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
<br />
='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
<br />
She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
<br />
====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
<br />
As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
<br />
Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
<br />
To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
<br />
===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
<br />
Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
<br />
In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
<br />
In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
<br />
In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
<br />
====2.2 Basic rules of Scopos theory====<br />
<br />
In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
<br />
The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
<br />
Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
<br />
===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
<br />
Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
<br />
Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
<br />
====3.2 Classification of culture-loaded words====<br />
<br />
=====3.2.1 Ecological culture-loaded words=====<br />
<br />
Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
<br />
For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
<br />
<br />
Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
<br />
=====3.2.2 Material culture-loaded words=====<br />
<br />
Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
<br />
=====3.2.3 Social culture-loaded words=====<br />
<br />
The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
<br />
=====3.2.4 Religious culture-loaded words=====<br />
<br />
Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
<br />
=====3.2.5 Linguistic culture-loaded words=====<br />
<br />
Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
<br />
===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
<br />
Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
<br />
====4.1 Translation of ecological culture-loaded words====<br />
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(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
<br />
I am afraid pear blossoms cannot bear at all<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
<br />
O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
<br />
Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
<br />
(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
<br />
I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
<br />
I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
<br />
In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
<br />
====4.2 Translation of material culture-loaded words====<br />
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(3)常记溪亭日暮 (《如梦令》)<br />
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I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
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I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
<br />
The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
<br />
(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
<br />
My silk robe doffed, I float/ Alone in orchid boat<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
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I open/ My silk dress and float alone/ On the orchid boat.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
<br />
Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
<br />
====4.3 Translation of social culture-loaded words====<br />
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(5)海燕未来人斗草。(《浣溪沙》)<br />
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The swallows not yet come, a game of grass we play.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
<br />
People are gathering wild flowers and herbs in the meadow.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
<br />
Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
<br />
(6)佳节又重阳(《醉花阴》)<br />
<br />
The Double Ninth comes now again.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
<br />
Again it is the Ninth of the Ninth Month.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
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“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
<br />
====4.4 Translation of religious culture-loaded words====<br />
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(7)仿佛梦魂归帝所 (《渔家傲》)<br />
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In leaf-like boat my soul to God’s abode would fly.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
<br />
I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
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As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
<br />
(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
<br />
You find a special favor in Creator’s eye,<br />
<br />
The moon caresses you with pure beams from on high.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
<br />
Making the bright moon shine splendid on your curving flesh.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
<br />
In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
<br />
====4.5 Translation of linguistic culture-loaded words====<br />
<br />
(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
<br />
I look for what I miss;<br />
<br />
I know not what it is.<br />
<br />
I feel so sad, so drear,<br />
<br />
So lonely, without cheer.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
<br />
Search. Search. Seek. Seek.<br />
<br />
Cold. Cold. Clear. Clear.<br />
<br />
Sorrow. Sorrow. Pain. Pain.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
<br />
Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
<br />
(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
<br />
A grizzling wind and drizzling rain<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
<br />
Small wind, fine rain, hsiao, Hsiao<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
<br />
In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
<br />
===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
===References===<br />
*Nida, Eugene A. (1993). ''Language, Culture and Translating''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, Christiane. (2001). ''Translating as a Purposeful Activity: Functionalist Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharina. (1971). ''Translation Criticism: The Potentials and Limitations: Categories and Criteria for Translation Quality Assessment''[M]. Manchester: St. Jerome Publishing.<br />
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*Reiss, Katharina and Vermeer, Hans J. (1984). ''Groundwork for a General Theory of Translation''[M]. Tubingen: Niemeyer.<br />
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*Rexroth, K. & Chung L. (1979). ''Ching-chao: Complete Poems''[M]. New York: New Directions.<br />
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*Vermeer, Hans J. A. (1996). ''Scopos Theory of Translation''[M]. Heidelberg: TEXT con TEXT-Ver-lag.<br />
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*付桂英. (2013). “三美”理论指导下李清照词英译的美感再现[D].上海:上海外国语大学.<br />
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* 韩周文. (2014). 《生死疲劳》中文化负载词的英译研究——以目的论为视角[D].福州:福建师范大学.<br />
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*郦青. (2005). 李清照词英译对比研究[Contrast Study on LI Qingzhao's Ci-Poetry]. [D].上海:华东师范大学.<br />
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*李照. (2001). 目的论视角下的文化负载词翻译——试评林语堂的《吾国与吾民》[Translation of Culture-loaded Words Based on Scopos Theory -Comments on Lin Yutang's "Our Country and Our People"]. [D].北京:首都师范大学.<br />
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* 廖慧华. (2010). 从目的论角度对比分析《李清照词》中文化负载词的翻译[D].衡阳:南华大学.<br />
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*王仲闻. (2019) 李清照集校注 [Annotation on the Collection of Li Qingzhao's Ci-Poetry]. [M].北京:人民文学出版社.<br />
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*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
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*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
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*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
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*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
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*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
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*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Xiong Bing 熊兵. [2014(3)：82-88]. 翻译研究中的概念混淆[J]. 中国翻译.<br />
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Zhang Nanfeng 张南峰. (2004). 艾克拉西的文化专有项翻译策略评介[J]. 中国翻译.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
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==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
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===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
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Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
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This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
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This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
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===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
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idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
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===汉语习语英译如何保持"中国性"===<br />
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===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
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本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
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===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
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=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
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An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
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As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
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As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
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Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
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The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
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Chinese idioms are mainly created by the folk and widely circulated. From the expression of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
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Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
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The cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the translation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
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The emergence of this phenomenon is the manifestation of cultural deficiency and the contradiction of cultural mechanism orientation between readers and translators, which lead to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
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Idioms are the quintessence of human language. As the treasure of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
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Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is the representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese idiom translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
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Chinese and English have completely different cultural backgrounds so that they have large cultural differences, which make the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to the other one. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the loss of "Chineseness" in idiom translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
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For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
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For example, Chinese people and Westerns often have different understanding words about colors. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role in Chinese culture. For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes Judas dressed, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
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Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and they call themselves as the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, which can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:49, 18 December 2020 (UTC)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not to mention to translate them. (Wang Tao, 2018, 114)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said that zhuge Liang was a genius. In order to ask Zhuge Liang to help him win the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappily. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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This idiom comes form this story.If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 11:58, 18 December 2020 (UTC)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also influences language expression. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms from Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought, but it has not developed logical reason, among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
<br />
In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
<br />
For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
<br />
Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
<br />
One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
<br />
However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
<br />
===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation].<br />
<br />
<br />
<br />
*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
<br />
*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
<br />
*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
<br />
*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
<br />
*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
<br />
*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
<br />
*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
<br />
*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
<br />
*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
<br />
==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
<br />
===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
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As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
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===关键词===<br />
谚语; 文化; 翻译方法 <br />
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===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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"A proverbs is a statement which clarifies the unclear, or which indicates intellectual concepts through concrete images, or which makes clear the truth in a furtive fashion."(Honeck 1997,12)--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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"A proverbs is a short and generally known sentence of folks which contains wisdom, truths, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation."--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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and the amounts and meanings of them do not stay the same eternally.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31)<br />
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It is said that proverbs in China dated back to the period, which words were created.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:03, 18 December 2020 (UTC)<br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning. <br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others. <br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the word, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Difference in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into serval parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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Different cultural heritage and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, within the range of translation, culture is a must during translation <br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
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In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
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====3.2 Foreignization over Domestication for Translation====<br />
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As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
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In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
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For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
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Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
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===4. Conclusion===<br />
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Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
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Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
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Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
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In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
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===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
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==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
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On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
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Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
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===Chapter 1 Overview of Chinese Neologisms===<br />
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Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
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1.1 Classifications of Chinese Neologisms<br />
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Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
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Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
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Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
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The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
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1.2 Characteristics of Chinese Neologisms<br />
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In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
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Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
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We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
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The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
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With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
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===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
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As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
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2.1 Hornby’s Cross-cultural Translation Theory<br />
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Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
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2.2 Significance of Cross-cultural Translation Theory<br />
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The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
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2.2.1 Learning the Chinese Idiomatic Expression<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
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2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
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Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
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2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
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Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
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===Chapter 3 Methods of Chinese Neologisms Translation===<br />
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To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
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Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
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Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
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Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
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3.1 Transliteration<br />
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Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
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Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
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For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
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3.2 Literal Translation<br />
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Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
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Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
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In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
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Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
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3.3 Free Translation<br />
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Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
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Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
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==='''Conclusion'''===<br />
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The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
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Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
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==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
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===Abstract===<br />
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With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
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On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
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===Key Words===<br />
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Chinese neologisms; cross-cultural theory; English translation; strategies<br />
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===题目===<br />
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跨文化翻译理论指导下汉语新词英译的研究<br />
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===摘要===<br />
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随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
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一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
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===关键词===<br />
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汉语新词；跨文化翻译；英译；策略<br />
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===Introduction===<br />
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With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
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Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
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===Chapter 1 Overview of Chinese Neologisms===<br />
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Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
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To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
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====1.1 Classifications of Chinese Neologisms====<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
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With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
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Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
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First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
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Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
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Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
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With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
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A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
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The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
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In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
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====1.2 Characteristics of Chinese Neologisms====<br />
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In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
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Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
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We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
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The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
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With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
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===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
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As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
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====2.1 Hornby’s Cross-cultural Translation Theory====<br />
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Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
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In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
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Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
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====2.2 Significance of Cross-cultural Translation Theory====<br />
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The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
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=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
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In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
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=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
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Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
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It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
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=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
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Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
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For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
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===Chapter 3 Methods of Chinese Neologisms Translation===<br />
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To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
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Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
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Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
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Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
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====3.1 Transliteration====<br />
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Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
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For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
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====3.2 Literal Translation====<br />
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Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
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The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
<br />
*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
<br />
*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
<br />
*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
<br />
*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
<br />
*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
<br />
*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
<br />
*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
<br />
*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
<br />
*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
<br />
*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
<br />
*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
<br />
And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
<br />
Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
<br />
Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
<br />
They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
<br />
(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
<br />
Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
<br />
As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
<br />
As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
<br />
Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
<br />
Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
<br />
Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
<br />
The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
<br />
The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
<br />
After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
<br />
Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
4.2Strategies for C-E translation of Chinese Cuisine<br />
<br />
First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
<br />
First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
<br />
The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
<br />
But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
<br />
But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
<br />
Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
<br />
Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
<br />
One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
<br />
Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
<br />
The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
<br />
The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
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*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
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*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
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*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
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====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
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Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
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Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
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According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
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According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
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====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
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First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
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Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
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Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
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Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
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====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
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Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
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The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
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The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
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And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
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Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
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A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
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Informative Function<br />
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The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
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Aesthetic Function<br />
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If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
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Cultural Function<br />
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Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
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===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
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====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
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Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
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====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
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The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
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As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
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When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
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====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
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====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
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====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
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====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
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Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
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===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
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Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
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In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
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====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
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[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
<br />
尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
<br />
===References===<br />
*Chen Wei. 陈蔚. (2007). “从中式菜名的英译看异化与归化策略的运用” [ Application of Foreignization and Domestication in the Translation of Chinese Dish Names]. “黄石理工学院学报” [Journal of Huangshi Institute of Technology] (1):107-108.<br />
*Fan Jiwen. 范继文. (2016). “归化异化理论视角下的中式菜名英译研究——以川菜菜名翻译为例” [A study on the English translation of Chinese Dish Names from the Perspective of Domestication and Foreignization-Taking Chuan Cuisine as an Example]. Tianjin: 天津财经大学 [Tianjin University of Finance and Economics].<br />
*Lin Hong. 林红. (1991). “浅析中国菜名的英译问题” [A Study on the Problems of English Translation of Chinese Dish Names]. “四川烹饪高等专科学校学报” [Journal of Sichuan Culinary College] (2):41-42.<br />
*Jiang Jun. 姜君. (2017). “浅析异化与归化视角下的中餐菜名英译” [A Study on the English Translation of Chinese Dish Names from the Perspective of Foreignization and Domestication]. “语言文化” [Language and culture](3):203.<br />
*Operations (2008.3.10). 姊妹团子. [Steamed Glutinous Rice Ball]. "Baidu Encyclopedia". https://baike.baidu.com/item/姊妹团子.<br />
*Su Songlonghua. 宿松龙华. (2011.1.13). 归化异化. [Domestication and Foreignization]. “Baidu Encyclopedia”. https://baike.baidu.com/item/归化异化.<br />
*Shen Sangshuang, Wang Shuqiong. 沈桑爽，王淑琼. (2017). “传统杭帮菜名称英译的归化与异化翻译策略研究” [A Study on the Translation Strategies of Domestication and Foreignization in the English Translation of the Names of Traditional Hangbang Dishes]. “安徽文学” [Anhui Literature] (8):87-88+104.<br />
*Wang Junjian. 王君健. (2017). “中国菜名翻译现状与思考” [Translation Status and Thoughts of Chinese Dish Names]. “海外英语” [Overseas English] (11):107-108.<br />
*Wang Shaofei. 王少飞. (2006). “文学翻译的异化与优化” [Foreignization and Optimization of Literary Translation]. Beijing: 对外经济贸易大学 [Foreign Economic and Trade University].<br />
*Wang Yingying, Zhang Yu. 王瑛瑛，张瑜. “异化与归化策略在中国菜名翻译中的应用” [The Application of Foreignization and Domestication Strategies in the Translation of Chinese Dishes]. “商洛学院学报” [Journal of Shangluo University] (3):54-58.<br />
*Xiong Bing. 熊兵. (2014). “翻译研究中的概念混淆——以‘翻译策略’、‘翻译方法’和‘翻译技巧’为例” [Conceptual Confusion in Translation Studies: a Case Study of "Translation Strategies", "Translation Methods" and "Translation Skills"]. “中国翻译” [China Translators Journal] (3):82-88.<br />
*Xia Ying. 夏瑛. (2016). “浅谈中国菜名英译中存在的一些问题及对策研究” [A Study on the Problems and Measures in the English Translation of Chinese Dish Names]. “科技视界” [The Vision of Science and Technology] (26):259+273.<br />
*Zhang Yang. 张扬. (2016). “中餐菜名的英译研究——以湘菜菜名为个案” [A Study on the English Translation of Chinese Dishes: Taking Hunan Cuisine as an Example]. “英语广场” [English Square] (6):47-48.<br />
*Zhou Yonghong. 周永红. (2008). “接受美学视阈下的湘菜翻译探讨” [A Study on the Translation of Hunan Cuisine from the Perspective of Reception Aesthetics]. “贵州工业大学学报” [Journal of Guizhou University of Technology] (1):101-102+105.<br />
*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114585History of Translation Studies 62020-12-18T11:45:12Z<p>Han Wanzhen: /* 1. Introduction */</p>
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
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*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
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='''Foreignization and Domestication'''=<br />
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<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
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==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
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==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
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==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
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==='''关键词'''===<br />
归化；异化；功能派理论<br />
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==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
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In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
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From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
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===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
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According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
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Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
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To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
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====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
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Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
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The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
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While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
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Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
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Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
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===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
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===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
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These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
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Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
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In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
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The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
<br />
The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
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====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
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Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
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On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
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The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
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Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
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Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
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In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
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==='''References'''===<br />
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1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
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2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
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3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
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4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
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5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
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6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
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7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
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8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
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9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
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10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
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11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
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14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
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15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
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16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
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18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
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19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
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===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
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===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
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===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
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Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
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He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
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Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
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Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
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Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
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Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
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Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
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Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
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In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
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Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
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===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
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Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
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Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
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Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
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What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
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Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
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Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
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So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
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===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
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It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
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In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
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E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
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Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
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In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
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There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
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E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
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Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
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“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
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The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
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====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
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E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
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Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
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Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
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====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
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E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
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Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
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Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
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====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
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E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
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Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
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The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
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Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
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====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
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====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
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It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
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However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
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There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
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E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
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Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
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“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
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====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
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E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
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Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
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In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
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In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
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===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
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In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
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The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
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However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
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Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
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Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
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Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
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Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
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However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
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Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
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Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
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There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
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===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
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Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
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The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
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===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
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*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
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*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
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*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
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*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
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*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
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*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
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*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
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===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
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===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
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===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
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===关键词===<br />
目的论，归化，异化<br />
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===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
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Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
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In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
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It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
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====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
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===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
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Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
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Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
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Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
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Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
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In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
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====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
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Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
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<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
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The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
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On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
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===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
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“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
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“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
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Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
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====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
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“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
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*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
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*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
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*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
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*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
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*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
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*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
<br />
Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
<br />
As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
<br />
Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
<br />
===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
<br />
====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
<br />
Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
<br />
Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
<br />
Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
<br />
These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
<br />
Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
<br />
Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
<br />
According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
<br />
Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
<br />
====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
<br />
The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
<br />
However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
<br />
Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
<br />
===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
<br />
====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
<br />
As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
<br />
Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
<br />
====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
<br />
Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
<br />
For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
<br />
In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
<br />
For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
<br />
Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
<br />
Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
<br />
====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
<br />
Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
<br />
For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
<br />
However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
<br />
For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
<br />
Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
<br />
For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
<br />
Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
<br />
For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
<br />
Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
<br />
For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
<br />
On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
<br />
===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
<br />
Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
<br />
Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
<br />
Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
<br />
===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
<br />
==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
<br />
====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
<br />
The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
<br />
At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
<br />
In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
<br />
In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
<br />
However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
<br />
<br />
According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
<br />
According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
<br />
====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
<br />
In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
<br />
In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
<br />
''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
<br />
''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
<br />
The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
<br />
The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
<br />
The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
<br />
For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
<br />
For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
<br />
In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
<br />
In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
<br />
However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
<br />
This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
<br />
This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
<br />
In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
<br />
（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
<br />
A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
<br />
For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
<br />
The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
<br />
The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
<br />
In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
<br />
In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
<br />
In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
<br />
====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
<br />
====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
<br />
Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
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==='''Abstract'''===<br />
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With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
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==='''Key words'''===<br />
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English film title translation; Skopos Theory; translation methods<br />
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==='''摘要'''===<br />
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随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
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==='''关键词'''===<br />
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英语电影片名翻译； 目的论; 翻译方法<br />
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==='''Chapter1 Introduction'''===<br />
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A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
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This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
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This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
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==='''Chapter2 A General Introduction of English Film Title'''===<br />
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====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
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====2.2 Features of English Film Title====<br />
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===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
<br />
====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
<br />
=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
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==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
<br />
Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
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Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
<br />
Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
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Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
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Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
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With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
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===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
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===关键字===<br />
商标翻译；原则；方法<br />
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===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
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In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
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The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
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In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
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According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
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====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
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Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
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People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
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As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
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For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
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A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
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For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
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Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
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Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
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Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
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Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
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The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
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Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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===3.The methods of brand name translation===<br />
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====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
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Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
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====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
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The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
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In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
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When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
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Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
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However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
<br />
[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
<br />
[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
<br />
[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
<br />
[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
<br />
[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
<br />
[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
<br />
[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
<br />
='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
<br />
She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
<br />
====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
<br />
As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
<br />
Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
<br />
To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
<br />
===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
<br />
Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
<br />
In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
<br />
In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
<br />
In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
<br />
====2.2 Basic rules of Scopos theory====<br />
<br />
In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
<br />
The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
<br />
Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
<br />
===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
<br />
Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
<br />
Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
<br />
====3.2 Classification of culture-loaded words====<br />
<br />
=====3.2.1 Ecological culture-loaded words=====<br />
<br />
Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
<br />
For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
<br />
<br />
Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
<br />
=====3.2.2 Material culture-loaded words=====<br />
<br />
Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
<br />
=====3.2.3 Social culture-loaded words=====<br />
<br />
The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
<br />
=====3.2.4 Religious culture-loaded words=====<br />
<br />
Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
<br />
=====3.2.5 Linguistic culture-loaded words=====<br />
<br />
Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
<br />
===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
<br />
Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
<br />
====4.1 Translation of ecological culture-loaded words====<br />
<br />
(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
<br />
I am afraid pear blossoms cannot bear at all<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
<br />
O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
<br />
Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
<br />
(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
<br />
I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
<br />
I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
<br />
In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
<br />
====4.2 Translation of material culture-loaded words====<br />
<br />
(3)常记溪亭日暮 (《如梦令》)<br />
<br />
I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
<br />
I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
<br />
The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
<br />
(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
<br />
My silk robe doffed, I float/ Alone in orchid boat<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
<br />
I open/ My silk dress and float alone/ On the orchid boat.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
<br />
Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
<br />
====4.3 Translation of social culture-loaded words====<br />
<br />
(5)海燕未来人斗草。(《浣溪沙》)<br />
<br />
The swallows not yet come, a game of grass we play.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
<br />
People are gathering wild flowers and herbs in the meadow.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
<br />
Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
<br />
(6)佳节又重阳(《醉花阴》)<br />
<br />
The Double Ninth comes now again.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
<br />
Again it is the Ninth of the Ninth Month.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
<br />
“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
<br />
====4.4 Translation of religious culture-loaded words====<br />
<br />
(7)仿佛梦魂归帝所 (《渔家傲》)<br />
<br />
In leaf-like boat my soul to God’s abode would fly.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
<br />
I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
<br />
As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
<br />
(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
<br />
You find a special favor in Creator’s eye,<br />
<br />
The moon caresses you with pure beams from on high.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
<br />
Making the bright moon shine splendid on your curving flesh.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
<br />
In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
<br />
====4.5 Translation of linguistic culture-loaded words====<br />
<br />
(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
<br />
I look for what I miss;<br />
<br />
I know not what it is.<br />
<br />
I feel so sad, so drear,<br />
<br />
So lonely, without cheer.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
<br />
Search. Search. Seek. Seek.<br />
<br />
Cold. Cold. Clear. Clear.<br />
<br />
Sorrow. Sorrow. Pain. Pain.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
<br />
Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
<br />
(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
<br />
A grizzling wind and drizzling rain<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
<br />
Small wind, fine rain, hsiao, Hsiao<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
<br />
In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
<br />
===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
===References===<br />
*Nida, Eugene A. (1993). ''Language, Culture and Translating''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nord, Christiane. (2001). ''Translating as a Purposeful Activity: Functionalist Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Reiss, Katharina. (1971). ''Translation Criticism: The Potentials and Limitations: Categories and Criteria for Translation Quality Assessment''[M]. Manchester: St. Jerome Publishing.<br />
<br />
*Reiss, Katharina and Vermeer, Hans J. (1984). ''Groundwork for a General Theory of Translation''[M]. Tubingen: Niemeyer.<br />
<br />
*Rexroth, K. & Chung L. (1979). ''Ching-chao: Complete Poems''[M]. New York: New Directions.<br />
<br />
*Vermeer, Hans J. A. (1996). ''Scopos Theory of Translation''[M]. Heidelberg: TEXT con TEXT-Ver-lag.<br />
<br />
*付桂英. (2013). “三美”理论指导下李清照词英译的美感再现[D].上海:上海外国语大学.<br />
<br />
* 韩周文. (2014). 《生死疲劳》中文化负载词的英译研究——以目的论为视角[D].福州:福建师范大学.<br />
<br />
*郦青. (2005). 李清照词英译对比研究[Contrast Study on LI Qingzhao's Ci-Poetry]. [D].上海:华东师范大学.<br />
<br />
*李照. (2001). 目的论视角下的文化负载词翻译——试评林语堂的《吾国与吾民》[Translation of Culture-loaded Words Based on Scopos Theory -Comments on Lin Yutang's "Our Country and Our People"]. [D].北京:首都师范大学.<br />
<br />
* 廖慧华. (2010). 从目的论角度对比分析《李清照词》中文化负载词的翻译[D].衡阳:南华大学.<br />
<br />
*王仲闻. (2019) 李清照集校注 [Annotation on the Collection of Li Qingzhao's Ci-Poetry]. [M].北京:人民文学出版社.<br />
<br />
*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
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An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
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As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
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As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
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Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
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The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
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Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
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The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
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The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
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====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
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=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
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====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
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For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
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Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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From this story comes the idiom. If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also influences language expression. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms from Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought, but it has not developed logical reason, among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
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In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
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Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
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However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
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*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
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*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
<br />
*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
<br />
*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
<br />
*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
<br />
*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
<br />
==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
<br />
===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
<br />
As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
<br />
===Key Words===<br />
proverbs; culture; translation strategies<br />
<br />
===从文化视角来看英语谚语的翻译===<br />
<br />
===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
<br />
===关键词===<br />
谚语; 文化; 翻译方法 <br />
<br />
===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:45, 18 December 2020 (UTC)<br />
<br />
===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31) <br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning. <br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others. <br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
<br />
While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the word, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Difference in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into serval parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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Different cultural heritage and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, within the range of translation, culture is a must during translation <br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
<br />
In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
<br />
====3.2 Foreignization over Domestication for Translation====<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
<br />
In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
<br />
For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
<br />
Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
<br />
Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
<br />
1.2 Characteristics of Chinese Neologisms<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
<br />
Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
<br />
2.1 Hornby’s Cross-cultural Translation Theory<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
<br />
2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
<br />
2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
<br />
2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
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Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
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[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
<br />
====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
<br />
Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
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====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
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=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
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=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
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It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
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=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
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For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
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===Chapter 3 Methods of Chinese Neologisms Translation===<br />
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To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
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Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
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====3.1 Transliteration====<br />
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Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
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For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
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====3.2 Literal Translation====<br />
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Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
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The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
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In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
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====3.3 Free Translation====<br />
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Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
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For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
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===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
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In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
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To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
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Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
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Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
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In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
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*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
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='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
<br />
And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
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Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
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Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
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(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
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Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
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But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
<br />
*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
<br />
*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
<br />
*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
<br />
====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
<br />
Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
<br />
Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
<br />
According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
<br />
According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
<br />
====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
<br />
First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
<br />
Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
<br />
Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
<br />
Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
<br />
====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
<br />
Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
<br />
The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
<br />
The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
<br />
And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
<br />
Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
<br />
A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
<br />
Informative Function<br />
<br />
The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
<br />
<br />
Aesthetic Function<br />
<br />
If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
<br />
Cultural Function<br />
<br />
Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
<br />
===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
<br />
====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
<br />
Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
<br />
====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
<br />
The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
<br />
As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
<br />
When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
<br />
====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
<br />
====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
<br />
====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
<br />
====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
<br />
Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
<br />
===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
<br />
Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
<br />
In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
<br />
====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
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[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
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尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
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*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114584History of Translation Studies 62020-12-18T11:44:09Z<p>Han Wanzhen: /* 1. Introduction */</p>
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<br />
='''Foreignization and Domestication'''=<br />
<br />
<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
<br />
==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
<br />
==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
<br />
==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
<br />
==='''关键词'''===<br />
归化；异化；功能派理论<br />
<br />
==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
<br />
In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
<br />
From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
<br />
===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
<br />
According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
<br />
To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
<br />
====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
<br />
Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
<br />
The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
<br />
While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
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Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
<br />
Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
<br />
===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
<br />
===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
<br />
These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
<br />
Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
<br />
In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
<br />
The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
<br />
The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
<br />
Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
<br />
On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
<br />
The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
<br />
Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
<br />
Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
<br />
In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
<br />
3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
<br />
4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
<br />
5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
<br />
6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
<br />
8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
<br />
9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
<br />
10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
<br />
11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
<br />
15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
<br />
18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
<br />
===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
<br />
===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
<br />
===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
<br />
Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
<br />
He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
<br />
Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
<br />
Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
<br />
Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
<br />
Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
<br />
Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
<br />
Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
<br />
In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
<br />
Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
<br />
===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
<br />
Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
<br />
Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
<br />
Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
<br />
What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
<br />
Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
<br />
Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
<br />
So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
<br />
===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
<br />
It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
<br />
In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
<br />
E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
<br />
Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
<br />
In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
<br />
There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
<br />
E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
<br />
Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
<br />
“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
<br />
The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
<br />
====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
<br />
E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
<br />
Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
<br />
Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
<br />
====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
<br />
E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
<br />
Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
<br />
Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
<br />
====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
<br />
E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
<br />
Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
<br />
The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
<br />
Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
<br />
====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
<br />
====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
<br />
It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
<br />
However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
<br />
There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
<br />
E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
<br />
Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
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“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
<br />
====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
<br />
E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
<br />
Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
<br />
In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
<br />
In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
<br />
===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
<br />
In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
<br />
The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
<br />
However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
<br />
Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
<br />
Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
<br />
Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
<br />
Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
<br />
However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
<br />
Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
<br />
Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
<br />
There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
<br />
===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
<br />
Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
<br />
The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
<br />
===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
<br />
*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
<br />
*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
<br />
*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
<br />
*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
<br />
*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
<br />
*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
<br />
*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
<br />
===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
<br />
===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
<br />
===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
<br />
===关键词===<br />
目的论，归化，异化<br />
<br />
===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
<br />
Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
<br />
In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
<br />
It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
<br />
====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
<br />
===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
<br />
Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
<br />
Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
<br />
Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
<br />
Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
<br />
In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
<br />
====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
<br />
Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
<br />
<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
<br />
<br />
The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
<br />
On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
<br />
===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
<br />
<br />
“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
<br />
<br />
“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
<br />
Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
<br />
====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
<br />
*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
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Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
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As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
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Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
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===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
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====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
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Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
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Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
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Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
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These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
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Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
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Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
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According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
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Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
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====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
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The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
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However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
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Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
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===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
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====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
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As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
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Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
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====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
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Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
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For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
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In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
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For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
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Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
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Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
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====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
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Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
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For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
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However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
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For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
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Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
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For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
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Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
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For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
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Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
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For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
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On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
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===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
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Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
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Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
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Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
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===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
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==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
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The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
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====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
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The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
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In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
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In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
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However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
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Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
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According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
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====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
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Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
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In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
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''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
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The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
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For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
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In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
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In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
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However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
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This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
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In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
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（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
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Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
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For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
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The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
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For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
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====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
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====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
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（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
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Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
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For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
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（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
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（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
<br />
==='''Key words'''===<br />
<br />
English film title translation; Skopos Theory; translation methods<br />
<br />
==='''摘要'''===<br />
<br />
随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
<br />
==='''关键词'''===<br />
<br />
英语电影片名翻译； 目的论; 翻译方法<br />
<br />
==='''Chapter1 Introduction'''===<br />
<br />
A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
<br />
This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
<br />
This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
<br />
==='''Chapter2 A General Introduction of English Film Title'''===<br />
<br />
====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
<br />
====2.2 Features of English Film Title====<br />
<br />
===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
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====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
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=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
<br />
==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
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Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
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Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
<br />
Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
<br />
===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
<br />
===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
<br />
According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Bhimrao M. Ghodeswar(2008: 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
<br />
Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
<br />
People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
<br />
For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
<br />
A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
<br />
For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
<br />
Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
<br />
Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
===3.The methods of brand name translation===<br />
<br />
====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
<br />
Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
<br />
It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
<br />
====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
<br />
The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
<br />
A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
<br />
In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
<br />
====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
<br />
When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
<br />
Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
<br />
However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
<br />
====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
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[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
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[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
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='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
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She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
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====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
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As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
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Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
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To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
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===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
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Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
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In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
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In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
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In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
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====2.2 Basic rules of Scopos theory====<br />
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In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
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The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
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Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
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===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
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Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
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Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
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====3.2 Classification of culture-loaded words====<br />
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=====3.2.1 Ecological culture-loaded words=====<br />
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Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
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For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
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Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
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=====3.2.2 Material culture-loaded words=====<br />
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Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
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=====3.2.3 Social culture-loaded words=====<br />
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The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
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=====3.2.4 Religious culture-loaded words=====<br />
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Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
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=====3.2.5 Linguistic culture-loaded words=====<br />
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Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
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===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
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Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
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====4.1 Translation of ecological culture-loaded words====<br />
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(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
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I am afraid pear blossoms cannot bear at all<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
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O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
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Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
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(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
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I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
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I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
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In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
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====4.2 Translation of material culture-loaded words====<br />
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(3)常记溪亭日暮 (《如梦令》)<br />
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I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
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I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
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The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
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(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
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My silk robe doffed, I float/ Alone in orchid boat<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
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I open/ My silk dress and float alone/ On the orchid boat.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
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Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
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====4.3 Translation of social culture-loaded words====<br />
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(5)海燕未来人斗草。(《浣溪沙》)<br />
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The swallows not yet come, a game of grass we play.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
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People are gathering wild flowers and herbs in the meadow.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
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Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
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(6)佳节又重阳(《醉花阴》)<br />
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The Double Ninth comes now again.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
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Again it is the Ninth of the Ninth Month.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
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“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
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====4.4 Translation of religious culture-loaded words====<br />
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(7)仿佛梦魂归帝所 (《渔家傲》)<br />
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In leaf-like boat my soul to God’s abode would fly.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
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I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
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As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
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(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
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You find a special favor in Creator’s eye,<br />
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The moon caresses you with pure beams from on high.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
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Making the bright moon shine splendid on your curving flesh.<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
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In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
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====4.5 Translation of linguistic culture-loaded words====<br />
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(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
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I look for what I miss;<br />
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I know not what it is.<br />
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I feel so sad, so drear,<br />
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So lonely, without cheer.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
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Search. Search. Seek. Seek.<br />
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Cold. Cold. Clear. Clear.<br />
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Sorrow. Sorrow. Pain. Pain.<br />
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—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
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Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
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(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
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A grizzling wind and drizzling rain<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
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Small wind, fine rain, hsiao, Hsiao<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
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In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
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===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
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*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Shen Fu 沈复. (2018). 《浮生六记》[M]. 浙江：浙江工商大学出版社.<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Xiong Bing 熊兵. [2014(3)：82-88]. 翻译研究中的概念混淆[J]. 中国翻译.<br />
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Zhang Nanfeng 张南峰. (2004). 艾克拉西的文化专有项翻译策略评介[J]. 中国翻译.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
<br />
Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
<br />
====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
<br />
The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
<br />
The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
<br />
====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
<br />
=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
<br />
====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
<br />
For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
<br />
Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
<br />
====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
<br />
For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
<br />
From this story comes the idiom. If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)<br />
<br />
Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
<br />
====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also influences language expression. (Jia Yunpeng, 2015, 65)<br />
<br />
In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms from Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
<br />
Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
<br />
<br />
====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
<br />
Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought, but it has not developed logical reason, among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)<br />
<br />
The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
<br />
===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
<br />
Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
<br />
Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
<br />
In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
<br />
Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
<br />
Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
<br />
Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
<br />
However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
<br />
One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
<br />
The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
<br />
However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
<br />
===Bibliography===<br />
*Guo Jianzhong 郭建中. (2000). 韦努蒂及其解构主义的翻译策略 [Venuti and his deconstructionist translation strategy]. 中国翻译 [Chinese translation].<br />
<br />
<br />
<br />
*He Fang 贺 芳. (2019). 异化翻译与文化传播——以杨宪益《红楼梦》歇后语翻译为个案 [Alienation Translation and Cultural Communication-- A Case Study of Yang Xianyi's Idiom Translation in A Dream of Red Mansions]<br />
<br />
*Jia Yunpeng 贾云鹏. (2015). 汉语四字成语翻译中的文化补偿与缺失 [Cultural Compensation and Deficiency in the Translation of Chinese Four-character Idioms]. 语文建设 [China Academic Journal].<br />
<br />
*Jiang Lei 蒋 磊. (2003). 英汉文化差异与习语翻译的归化和异化 [E -C Cultural Differences and Foreignization &Domestication in Idioms Translation]. 武汉: 武汉大学出版社 [Wuhan: Wuhan University Press].<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Alienation and Adaptation in Idiom Translation]. 语言与翻译 [Language and Translation].<br />
<br />
*Wang Tao 王 涛. (2018). 英汉习语翻译中的文化缺失与补偿 [Cultural Deficiency and Compensation in Translation of English and Chinese Idioms]. 三峡大学 [China Three Gorges University].<br />
<br />
*Qiu Nengsheng 邱能生. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization and Domestication in Translation of English and Chinese Idioms under the Background of Cultural Differences]. 上海翻译 [Shanghai Journal of Translators].<br />
<br />
*Yang Xianyi 杨宪益. (1978). 红楼梦 [A Dream of Red Mansions]. 外文出版社 [Foreign Language Press].<br />
<br />
*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
<br />
*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
<br />
*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
<br />
==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
<br />
===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
<br />
As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
<br />
===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
<br />
===关键词===<br />
谚语; 文化; 翻译方法 <br />
<br />
===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is normal to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
<br />
===2. Chapter 1 General Introduction to English proverbs===<br />
<br />
====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31) <br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
<br />
From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning. <br />
<br />
====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
<br />
It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
<br />
Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
<br />
As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
<br />
Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
<br />
In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others. <br />
<br />
===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
<br />
====2.1 Definition of Culture====<br />
<br />
As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
<br />
While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
<br />
====2.2 Language and Proverb====<br />
<br />
It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
<br />
====2.3 Value and proverbs====<br />
<br />
Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
<br />
Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
<br />
====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
<br />
Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
<br />
It is no exaggeration to say that cultural exchanges are rapidly happening all over the word, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
<br />
====2.5 Cultural Difference in Chinese and English Proverbs====<br />
<br />
Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into serval parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
<br />
In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
<br />
Different cultural heritage and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, within the range of translation, culture is a must during translation <br />
<br />
===3. Chapter 3 Translation Strategies for English Proverbs===<br />
<br />
Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
<br />
The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
<br />
====3.1 Domestication and Foreignization====<br />
<br />
Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
<br />
In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
<br />
====3.2 Foreignization over Domestication for Translation====<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
<br />
In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
<br />
For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
<br />
Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
<br />
Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
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Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
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Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
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The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
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1.2 Characteristics of Chinese Neologisms<br />
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In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
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Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
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We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
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The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
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With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
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===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
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As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
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2.1 Hornby’s Cross-cultural Translation Theory<br />
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Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
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2.2 Significance of Cross-cultural Translation Theory<br />
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The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
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2.2.1 Learning the Chinese Idiomatic Expression<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
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2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
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Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
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2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
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Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
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===Chapter 3 Methods of Chinese Neologisms Translation===<br />
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To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
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Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
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Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
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3.1 Transliteration<br />
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Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
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Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
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For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
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3.2 Literal Translation<br />
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Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
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Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
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In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
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Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
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3.3 Free Translation<br />
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Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
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Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
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==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
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==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
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Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
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===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
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一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
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===关键词===<br />
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汉语新词；跨文化翻译；英译；策略<br />
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===Introduction===<br />
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With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
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Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
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===Chapter 1 Overview of Chinese Neologisms===<br />
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Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
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To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
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====1.1 Classifications of Chinese Neologisms====<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
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With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
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Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
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First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
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Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
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Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
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With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
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A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
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The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
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In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
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====1.2 Characteristics of Chinese Neologisms====<br />
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In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
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Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
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We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
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The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
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With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
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===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
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As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
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====2.1 Hornby’s Cross-cultural Translation Theory====<br />
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Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
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In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
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Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
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In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
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====2.2 Significance of Cross-cultural Translation Theory====<br />
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The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
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=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
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Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
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In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
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=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
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Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
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It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
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=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
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Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
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For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
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===Chapter 3 Methods of Chinese Neologisms Translation===<br />
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To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
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Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
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Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
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Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
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====3.1 Transliteration====<br />
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Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
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For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
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====3.2 Literal Translation====<br />
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Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
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The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
<br />
*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
<br />
*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
<br />
*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
<br />
*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
<br />
*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
<br />
*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
<br />
*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
<br />
*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
<br />
*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
<br />
*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
<br />
*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
<br />
And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
<br />
Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
<br />
Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
<br />
They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
<br />
(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
<br />
Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
<br />
As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
<br />
As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
<br />
Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
<br />
Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
<br />
Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
<br />
The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
<br />
The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
<br />
After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
<br />
Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
4.2Strategies for C-E translation of Chinese Cuisine<br />
<br />
First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
<br />
First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
<br />
The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
<br />
But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
<br />
But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
<br />
Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
<br />
Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
<br />
One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
<br />
Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
<br />
The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
<br />
The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
<br />
As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
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*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
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*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
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*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
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====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
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Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
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Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
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According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
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According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
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====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
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First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
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Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
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Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
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Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
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====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
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Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
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The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
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The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
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And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
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Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
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A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
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Informative Function<br />
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The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
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Aesthetic Function<br />
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If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
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Cultural Function<br />
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Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
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===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
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====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
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Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
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====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
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The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
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As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
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When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
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====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
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====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
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====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
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====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
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Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
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===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
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Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
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In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
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====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
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[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
<br />
尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
<br />
===References===<br />
*Chen Wei. 陈蔚. (2007). “从中式菜名的英译看异化与归化策略的运用” [ Application of Foreignization and Domestication in the Translation of Chinese Dish Names]. “黄石理工学院学报” [Journal of Huangshi Institute of Technology] (1):107-108.<br />
*Fan Jiwen. 范继文. (2016). “归化异化理论视角下的中式菜名英译研究——以川菜菜名翻译为例” [A study on the English translation of Chinese Dish Names from the Perspective of Domestication and Foreignization-Taking Chuan Cuisine as an Example]. Tianjin: 天津财经大学 [Tianjin University of Finance and Economics].<br />
*Lin Hong. 林红. (1991). “浅析中国菜名的英译问题” [A Study on the Problems of English Translation of Chinese Dish Names]. “四川烹饪高等专科学校学报” [Journal of Sichuan Culinary College] (2):41-42.<br />
*Jiang Jun. 姜君. (2017). “浅析异化与归化视角下的中餐菜名英译” [A Study on the English Translation of Chinese Dish Names from the Perspective of Foreignization and Domestication]. “语言文化” [Language and culture](3):203.<br />
*Operations (2008.3.10). 姊妹团子. [Steamed Glutinous Rice Ball]. "Baidu Encyclopedia". https://baike.baidu.com/item/姊妹团子.<br />
*Su Songlonghua. 宿松龙华. (2011.1.13). 归化异化. [Domestication and Foreignization]. “Baidu Encyclopedia”. https://baike.baidu.com/item/归化异化.<br />
*Shen Sangshuang, Wang Shuqiong. 沈桑爽，王淑琼. (2017). “传统杭帮菜名称英译的归化与异化翻译策略研究” [A Study on the Translation Strategies of Domestication and Foreignization in the English Translation of the Names of Traditional Hangbang Dishes]. “安徽文学” [Anhui Literature] (8):87-88+104.<br />
*Wang Junjian. 王君健. (2017). “中国菜名翻译现状与思考” [Translation Status and Thoughts of Chinese Dish Names]. “海外英语” [Overseas English] (11):107-108.<br />
*Wang Shaofei. 王少飞. (2006). “文学翻译的异化与优化” [Foreignization and Optimization of Literary Translation]. Beijing: 对外经济贸易大学 [Foreign Economic and Trade University].<br />
*Wang Yingying, Zhang Yu. 王瑛瑛，张瑜. “异化与归化策略在中国菜名翻译中的应用” [The Application of Foreignization and Domestication Strategies in the Translation of Chinese Dishes]. “商洛学院学报” [Journal of Shangluo University] (3):54-58.<br />
*Xiong Bing. 熊兵. (2014). “翻译研究中的概念混淆——以‘翻译策略’、‘翻译方法’和‘翻译技巧’为例” [Conceptual Confusion in Translation Studies: a Case Study of "Translation Strategies", "Translation Methods" and "Translation Skills"]. “中国翻译” [China Translators Journal] (3):82-88.<br />
*Xia Ying. 夏瑛. (2016). “浅谈中国菜名英译中存在的一些问题及对策研究” [A Study on the Problems and Measures in the English Translation of Chinese Dish Names]. “科技视界” [The Vision of Science and Technology] (26):259+273.<br />
*Zhang Yang. 张扬. (2016). “中餐菜名的英译研究——以湘菜菜名为个案” [A Study on the English Translation of Chinese Dishes: Taking Hunan Cuisine as an Example]. “英语广场” [English Square] (6):47-48.<br />
*Zhou Yonghong. 周永红. (2008). “接受美学视阈下的湘菜翻译探讨” [A Study on the Translation of Hunan Cuisine from the Perspective of Reception Aesthetics]. “贵州工业大学学报” [Journal of Guizhou University of Technology] (1):101-102+105.<br />
*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=114576History of Translation Studies 62020-12-18T11:39:48Z<p>Han Wanzhen: /* 1. Introduction */</p>
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='''Foreignization and Domestication'''=<br />
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<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
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==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
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==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
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==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
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==='''关键词'''===<br />
归化；异化；功能派理论<br />
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==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
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In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
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From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
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===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
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According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
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Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
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To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
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====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) <br />
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Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) <br />
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The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
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While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. <br />
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Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.<br />
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Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. <br />
<br />
While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
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===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
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===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . <br />
<br />
Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. <br />
<br />
The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.(Reiss, 1971:25)<br />
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These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. <br />
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Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
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In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
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The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.<br />
<br />
The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are common in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
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====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. <br />
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Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. <br />
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On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) <br />
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The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
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Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion and so on.<br />
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Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly. --[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
<br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
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In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.<br />
--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
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==='''References'''===<br />
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1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
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2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
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3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
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4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
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5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
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6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
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7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
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8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
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9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
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10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
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11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
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14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
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15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
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16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
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18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
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19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<center> 欧蓉 Ou Rong, 202020080629.</center><br />
===Abstract===<br />
For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. And the study abroad on his works in translation has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflect in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out merits and and demerits of this application and consider the matters that should be paid attention to when translating Chinese literary works into English. It can help strengthen the understanding and improve the fluency of the exchange between different cultures and promote Chinese literature goes ahead with the world.<br />
===Key words===<br />
domestication; foreignization; Howard Goldblatt; Mo Yan’s works<br />
<br />
===题目===<br />
葛浩文英译莫言作品中的归化和异化之应用<br />
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===摘要===<br />
一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名作家，外国对其作品的翻译研究从未断过，2012年他获得诺贝尔文学奖。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其优点与缺点，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度，帮助中国文学走出国门，面向世界。<br />
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===关键词===<br />
翻译；归化；异化；葛浩文；莫言的作品<br />
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===Chapter1 Introduction===<br />
From ancient to present, despite of its unique style, Chinese literature only has its own several classic works as famous among the world, such as Four Great Classical Novels---Water Margin, Journey to the West, Romance of the Three Kingdoms and Dream of the Red Chamber. Also, few literature works created in modern history have theirs own statues in the international. With the establishment of People’s Republic of China and Reform and Opening, there are a handful of modern and contemporary works that are well-known abroad(Lv Minhong, 2011:6).<br />
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Some Chinese literary works are published abroad and squeeze into bookshelves fill with English native books. The prominent Chinese writers in and out include Lu Xun, Mo Yan, Yu Hua, Lao She, Shen Congwen, Zhang Ailing and so on. Until 2012, the time that Mo Yan was awarded Nobel Prize, people’s interest in Chinese literature reached a climax(Sun Huijun,2014:86). In the process of flowing overseas, translator plays a crucial role in cultural transmission. The American sinologist Howard Goldblatt is the typical example, who made great contributions for the output of Chinese Culture(Ge Haowen,2014).<br />
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He can be called the mirror of Mo Yan in America, even the critic Updike said,the translation of contemporary Chinese novels in the United States seems to be the lonely career of Professor Howard Goldblatt(2005:37). Until now, his translation works of Mo Yan include Red Sorghum, Big Breasts and Wide Hips, Life and Death Are Wearing Me Out, The Garlic Ballads, The Republic Wine, Sandalwood Death and so on. His superb translation for Mo Yan in certain sense helps a lot for Mo’s position in world literature. <br />
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Mo Yan said: ''without the outstanding work of Professor Howard Goldblatt, the translator of my novels, my novels could have been translated into English and published in the United States by others, but there is absolutely no such perfect translation as today. Many friends who are proficient in both English and Chinese said to me, Professor Howard Goldblatt’s translation perfectly matches with my original work. But I prefer to believe that his translation adds great luster to my original work''(2000:170).<br />
====1. Literature Review====<br />
Howard Goldblatt, who is well-known as a translator, sinologist and writer, translated many works of Chinese writers. During his 30-year translation career, he has translated more than 50 modern and contemporary Chinese literary works, making an inestimable contribution to the spread and influence of Chinese literature overseas(Jia,Yanqin,2012:62). However, as Howard mentioned in the interview, ''Americans don’t pay much attention to translated text. Because they are always suspicious to translation''(2009:50). Although translator plays a key role in literary dissemination and communication, the work of translators has not received the attention they deserve. And the researches on translation abroad also mainly focus on translation theorists rather than translators.<br />
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Therefore, the study about Howard Goldblatt’s translation is also not paid attention intensely outside. In 2011, the journal "Chinese Literature Today" was jointly organized by the University of Oklahoma and Beijing Normal University as an important platform for Chinese literature dissemination and research overseas, in which Howard, as the special guest, was introduced in details. In this journal, Christopher Lupke(2011)introduces Howard’s career of translation and studying, assesses his style of translation and discusses his faithful translation strategies .<br />
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Also, after three years, the journal “Chinese Literature Today” invited Howard again. Stalling Jonathan(2014)gives an original interview about Howard Goldblatt. The new point is the mention of opera of Yuan dynasty, which helps a lot for Howard’s translation of the work Life and Death Are Wearing Me Out.<br />
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Although there are few response to Howard Goldblatt’s translation abroad, many scholars in domestic regard him as a hot research object. Ji Jin(2009) conducts an interview on the situation of contemporary Chinese literary works overseas, Howard Goldblatt's criteria for choosing text, Howard Goldblatt's views and evaluations of contemporary Chinese writers, and his prospects for the development of contemporary Chinese literature in the future. This kind of study aims to find the problems Chinese literary works encountering with outside and to think about the solution. <br />
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Some scholars are interested in Howard Goldblatt’s view, principles and specific strategies on translation. Zhang Yaoping(2005)collects all Chinese works translated by Howard Goldblatt and figures out his views and style of translation. Then, Wen Jun, Wang Xiaochuan and Lai Tian(2007)summarize Howard Goldblatt’s four principles on translation. From the interview to Howard, Yan Yixun(2014) gets his ideas that “Elegance” is more important than “Faithfulness” and “Expressiveness” and that “Faithfulness” cannot be neglected by “Elegance”. <br />
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Nevertheless, the most common is the research on the text of translated version by Howard Goldblatt. Shao Lu(2013), through analyzing Howard’s Life and Death Are Wearing Me Out, finds Howard’s “fidelity” and “infidelity” in translating. Shi Guoqiang(2013)points out Howard’s “Creative treason” on translation from his Big Breasts and Wide Hips. Yin Lingwei and Shen Xiangyu(2020)discuss Howard’s “fidelity” and “treason” in his translation of the work Frog. Many other works, such as Tales of Hulan River, Turbulence, Six Chapters From My Life Downunder, Red Sorghum and so on, also are studied by many scholars. <br />
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In this way, most scholars only reach a conclusion by analyzing a novel translated by Howard Goldblatt. Although the most studied is the translated texts of Mo Yan’s works, it lacks a systematic study of Howard’s translation strategies in a writer’s several works. Shao Lu(2011)has studied Howard’s translation of Mo Yan’s whole works, but her focus is translator’s decisive effect to promote the output of the original author’s works. <br />
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Therefore, the paper aims to analyze the domestication and foreignization in Howard Goldblatt's translation of Mo Yan's novels, find pivotal obstacles, and think about practical measures to promote Chinese culture to the world.<br />
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===Chapter 2 Howard Goldblatt and Mo Yan===<br />
Mo Yan, one of Chinese contemporary writers, born in Gaomi of Shandong province, creates plenty of novels in which the story happened in his hometown, Red Sorghum, Big Breasts and Wide Hips contained. His novel draws on the artistic guidelines of modernist novels such as magical realism, surrealism, symbolism, and stream of consciousness. He uses metaphors, symbols, exaggerations, and irony to express the profundity of the society, history, culture and the beauty of thousands of styles of regional culture in China.(Lv Minhong,2011:102) <br />
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Notwithstanding there is another feature in Mo Yan’s works---neutral and objective portrayal to the characters from different parties. For example, in Red Sorghum, when it comes to theme of history, to reconstruct history by overturning the dualistic opposition in the creation of traditional anti-Japanese novels, he presents the vague horizon between past and present, death and life, good and evil(Shao Lu,2011:51). <br />
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Combining the living description and impersonal history sense, Mo Yan’s work receives much attention from readers over the world. However, Mo Yan’s unique writing style with dialects and local color is difficult to translate into another language. It is Howard Goldblatt who translates his novels into English that speeds up the spreading overseas.<br />
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Howard Goldblatt, although with American descent, is interested in Chinese culture very much. He once studied and taught in Taiwan for many years, which provides him much experience to absorb Chinese culture. He once said Taiwan is his another home. When he came back to America, he was matriculated by San Francisco State University to study Chinese language literature. After several years, he went to Indiana University of Pennsylvania for further study under the guidance of the Professor Liu Wuji who is a well-known expert in Chinese literature(Lv Minhong,2011:29). <br />
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What drive Howard to choose Mo Yan continually and frequently can probably be several causes following. Firstly, Howard himself is interested in Chinese culture, which can be seen from his long-term study in China and his further study with the help of the Professor Liu Wuji. Here Mo Yan is a convinced writer representing Chinese literature(Lv Minhong,2011:29). <br />
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Secondly, Mo Yan’s work meets the taste of Americans. After his translated work Red Sorghum was published in America, the volume pressed and sale is impressive. Howard explained that American readers prefer two or three kinds of novels---those more about sex and politics or the detective novels(2009:46). Obviously, the former two elements can be shown in Mo Yan’s work. <br />
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Finally, there is a great relationship established between Howard Goldblatt and Mo Yan. They would communicate with each other frequently. Each Mo Yan’s new book, Howard said, he would read it and admit the value of Mo’s works(2009:54). Just occasionally, Mo Yan once praised Howard’s rigorous spirit in translation and expressed his gratification to the cooperation(2000:170).<br />
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So much connection with China and accumulation of Chinese culture fosters his profound knowledge about Chinese literature. From 1970s Howard began to translate Chinese literary works. Among the works he had translated, the number of Mo Yan’s works is the most. And the version translated by Howard is the most accepted.<br />
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===Chapter 3 Embodiment of Demestication and Foreignization===<br />
Domestication and foreignization are frequently used in the process of translation. The two terms were first brought forward by Venuti, an Italian. According to Venuti, domestication is to "bring the original author into the target language culture", while foreignization is to "accept the language and cultural differences of the foreign language text and bring the reader into the foreign context"(2004:20). <br />
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It implies that domestication requires the translator to get closer to the readers of the target language. The translator must speak like the native author. If the original author wants to have a direct dialogue with the reader, the translation must become an authentic native language. On the contrary, foreignization accepts the language characteristics of foreign cultures in translation and absorbs foreign language expressions. It requires translators to move closer to the original author, adopt the source language expression corresponding to the author's use to convey the content of the original text, that is, the source language culture is the destination(Venuti,2004:25). <br />
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In Howard Goldblatt’s translated works of Mo Yan’s, the application of domestication and foreignization are ubiquitous. <br />
====1. Domestication====<br />
To convey the information more fluently and naturally, providing convenience to readers to understand, Howard applies domestication a lot in his translated works. Annotation, addition, omission and substitution, which are methods of domestication, can be seen in the Howard Goldblatt’s translated works.<br />
====1.1. Annotation====<br />
In Mo Yan’s work, there are many unique elements that exist in Chinese culture. To avoid obstacles for foreign readers, Howard makes some explanations based on the original meaning. There are several examples following:<br />
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E.g: Original text: 她回头对上官吕氏说：“上官家的，你跟我进来。”(Mo Yan,2012:10)<br />
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Translated text: She stopped, turned and said to Shangguan Lv:“Lady Shangguan, come with me.”(Howard Goldblatt,2011:17)<br />
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In China, especially in the northern regions, when addressing a person’s wife, the word “的” is usually added to the man’s last name. “上官家的” refers to Shangguan Fulu’s wife. It is a kind of dialect, showing the local color of Gaomi town. Here Howard uses “lady” to explain “的”, for the former is commonly used in English expression to greet a married woman. American readers could keep pace with the plots without culture gap, avoiding the obstacle for understanding.<br />
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There are some special expressions only in Chinese local culture, which are even able to be understood by the local. Howard also adds some annotations following:<br />
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E.g: Original text: 八竿子拨拉不着的个表姨。(Mo Yan,2012:328)<br />
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Translated text: You’re such a distant aunt.(Howard Goldblatt,2011:363)<br />
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“八竿子拨拉不着” is equivalent to the meaning of “Eight poles can’t be struck”, describing the relationship between the two being alienated or unrelated. The original description of the person killed by the little lion is a whole number when counted on the table. Howard adopts the strategy of domestication, only expressing the distance between the two, without literally translating "Baganzi". <br />
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The translator is responsible for the original work and also for the target readers, paying attention to reader’s acceptance and to the fluency of the translation. Therefore, Howard puts the content and form of the translation within the knowledge range of the target language readers, helping them to better understand the translation with their own cultural concepts.<br />
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====1.2. Addition====<br />
It is known that addition can be used as a method of domestication to explain the concealed information.<br />
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E.g: Original text:---信马由缰式的---(Wen Jun,2007:79)<br />
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Translated text: Prepared to go with the flow---that was how he lived his life---he followed the man inside.(Wen Jun,2007:79)<br />
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Xu Yuanchong believes that the four-character idiom of Chinese is an advantage that the West does not have, and only China has. Peole cannot find a perfect expression in another language. There is not an absolutely identical expression matches the meaning of certain an idiom. The idiom of Chinese The idiom “信马由缰”means to wander aimlessly on a horse. Howard Goldblatt not only translated the literal meaning of the idiom, but also explained the meaning of the idiom in specific situations based on the meaning in the text(Xu Yuanchong,1993:87).<br />
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====1.3. Omission====<br />
There are some elements in original text that are difficult to understand for foreign readers. Therefore, Howard makes some omissions when translating. <br />
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E.g:Original text: 谢谢审判长的提醒，我马上进入实质性辩护。近几年来，农民的负担越来越重。我父亲所在村庄，种一亩蒜薹，要交纳农业税九元八角。要向乡政府交纳提留税二十元，要向村委会交纳提留三十元，要交纳县城建设税五元（按人头计算），卖蒜薹时，还要交纳市场管理税、计量器检查税、交通管理税、环境保护税，还有种种名目的罚款！(Cao Shunying,2015:127)<br />
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Translated text: Thank you for reminding me, Your Honor. I’ll get right to the point. In recent years the peasants have been called upon to shoulder ever heavier burdens: fees, taxes, fines, and inflated prices for just about everything they need.(Cao Shunying,2015:127)<br />
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Compared with the original work, some details of Chinese legal policies are obviously omitted here, because foreign readers basically do not understand Chinese legal policies, which are too difficult and boring to understand. If the translator makes too many descriptions of these details, foreign readers will lose interest in this work. It is also an embodiment of domestication. By the way, in the end of The Garlic Ballads, Howard makes a great change that he deletes some problematic plot and turns the imperfect ending into a satisfying ending. This action, certainly proved, is correct(Yan Yixun,2014:197).<br />
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====1.4. Substitution====<br />
Sometimes, the meaning of words or expression is not equal to the literal meaning. Perhaps, it is the contrary or unrelated meaning, which requires translators make a closing reading and recognize the real meaning the original author want to express. This time, translators should find a more accurate native expression to substitute the original expression. There is an typical example following:<br />
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E.g: Original text: 余占鳌在火辣辣的痛楚中，忽然感到一阵酥酥麻麻的快乐，这快乐冲到喉咙，启动牙齿，化作一连串胡言乱语：“亲娘亲娘亲娘……亲娘……亲娘……”(Mo Yan,2007:158)<br />
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Translated text: Stung by the pain, he experienced a sense of numbing ecstasy, and when it reached his throat it activated his teeth moving and emerged as a stream of gibberish:“Mistress Mistress Mistress...”(Howard Goldblatt,1994:165)<br />
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The Chinese “亲娘” and “亲妈” are not only called as the biological mother, but also often people’s blurting when sighing. For example, if people are shocked by something, they will say: “哦，我的妈呀！” Here, the author uses the word “亲娘” five times to express the confusion and excitement in Yu Zhanao's heart. <br />
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Grandmother scolded Yu Zhanao as a punishment for him breaking into her room, but Yu Zhanao admired her grandmother, so he regarded her grandma's behavior as a flirtation, so he was happy. If the translator literally translates “亲娘” as “mother”, this will not only make readers feel very confused about the relationship and plot, but also the original flirting feeling will be indifferent. Howard Goldblatt uses the strategy of domestication to replace it with “mistress”. It not only eliminates the differences between language and culture, but also makes translation more fluent, natural and smooth.<br />
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====2. Foreignization====<br />
To close the distance with the original text and try at most to transmit the authentic culture of original text, translators apply foreignization as a translation method. This kind of method usually does not change the style and order of the characters in original text, keeping the exotic tinge of original culture in the target language. Transliteration and literal translation, as the methods of foreignization, are the most frequently used by Howard Goldblatt.<br />
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====2.1. Transliteration====<br />
In most cases, transliteration is the best translation method for names without special meaning. When translating a name, transliteration is a very important way. The translator can translate the name according to its pinyin without changing the Chinese order. Howard Goldblatt uses a lot of transliteration when there is no special meaning in the translation of Red Sorghum. For example, “戴凤莲” was translated as “Dai Fenglian”, “豆官” was “Douguan”, and “单庭秀” was “Shan Tingxiu”. “王文义” means “Wang Wenyi”(Howard Goldblatt,1994).<br />
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It can be seen from the above that Howard extremely respects the original author in the translation of such names. He not only uses pinyin completely, but also follows the order of Chinese names, that is, the surname is first and the first name is last, respecting and obeying Chinese traditional cultural customs.<br />
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However, when translating some characters’ nicknames and names with special meanings, transliteration is not applicable. The translator needs to find out the specific implicit meaning, and then choose the most suitable translation, such as “刘罗汉”, which is translated into “Arhat Liu”. Because 刘罗汉 was a loyal, firm and honest helper. He passed away in order to protect the property of his host. His spirit is consistent with the meaning of “Araht”, so Howard’s translation of it is very symbolic(Howard Goldblatt,1994).<br />
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There is another transliteration that appears with some annotations, which can enlarge reader’s insight and make the plot more logically:<br />
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E.g: Original text: 直到春暖花开的清明节。(Mo Yan,2012:110)<br />
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Translated text: Qingming, the day of ancestral worship in the warmth of spring, when flowers were in full bloom. (Howard Goldblatt,2011:140)<br />
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“清明节” is a traditional Chinese festival. It is a festival to worship ancestors. The traditional activity is tomb sweeping. Using transliteration and short explanations, readers can have a basic understanding of this object, and can remind readers of its uniqueness.<br />
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====2.2. Literal Translation====<br />
In the translation of some idioms and culturally loaded words, Howard Goldblatt also adopts the literal translation method to maintain the characteristics of the source language, so that people of different nationalities can share some common points in cognition. <br />
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E.g: Original text: 母亲咬着牙齿说：“姓沙的，你癞蛤蟆想吃天鹅肉，做梦去吧！”(Mo Yan,2012:85)<br />
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Translated text: Mother clenched her teeth. “You there, Sha”, She said, “Like the toad who want to feast on a swan, you can just dream on!”(Howard Goldblatt,2011:113)<br />
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In this sentence, “癞蛤蟆想吃天鹅肉” is a common Chinese idiom, which means that without self-knowledge, one wants to obtain something impossible. For American readers, they may not be able to fully understand the relationship between Toad and Swan in Chinese. But in this way, they can understand what the author wants to express based on their own experience and context.<br />
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In this way, Howard has neither changed the lively image of the original text nor has it lost the connotative meaning of the original text. He once said:''If I can find appropriate slangy or regional or slightly archaic or unusual words that carry that sense, I’ll certainly use them. If I can’t I won’t.''(2014:8)<br />
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===Chapter4 Enlightenment for Translation===<br />
Howard Goldbaltt puts faithfulness to the original text in the first place, reproduces the original content and ideas and retains the original writing style and language characteristics. It reflects the translator’s ethics of being faithful to the original text; secondly. To consider the target language reader's reading ability and translation the translator adopts domestication strategies to overcome language and cultural barriers, appropriately reduces the cultural information of the original text, and provides a naturally familiar target language for readers of the target language(Chen Jiayu,2019:20). <br />
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In order to promote cultural exchanges and realize cross-cultural communication, translators adopt foreignization strategies to preserve the cultural and national characteristics of the original text as much as possible. This not only allows target language readers to understand foreign cultures and customs, but also promotes cultural exchanges and dissemination and makes outstanding contributions to promoting Chinese literature to overseas.<br />
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The purpose of Howard Goldbaltt’s translation is to complete a translation that is readable for Americans and highly accepted by the market. And about Howard’s translation of domestication and foreignization, there are many some arguments. Most scholars confirm to that Howard Goldblatt’s translation is applied domestication more frequently, while foreignization is minor(Yin Ting,2014:150). <br />
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However, in studying the translated text Big Breasts and Wide Hips, Shi Guoqiang(2013:80) thinks that foreignization is the main methods of Howard’s translation, domestication minor. He comes up with several aspects that Howard use foreignization in his translation, such as some idoims, special nouns and two-part allegorical saying and so on. Despite of the arguments, Howard’s excellent translation cannot be denied, which help a lot for the going abroad of Chinese literature.<br />
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Analyzing the Howard’s translated works of Mo Yan’s, although his translation is the best version of Mo Yan’s novels until now, as for the output of Chinese litertature even Chinese culture, we still can get some enlightenment. <br />
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Firstly, when translating Chinese literature into other languages, the translator himself is important. Usually, the translators who translate Chinese into another language are our Chinese. They translate their mother language into another language, in a sense, not as well-master as the people of target language. It causes a problem that the readers of target language cannot read and understand the translated version naturally and easily by Chinese translators. And the Chinese translators, most of them, are living in China, lack of the context of target language(Hu Anjiang,2010:11). <br />
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Also, the Chinese translators who specialize in two languages and cultures are rare. What is more, the foreign translators familiar with Chinese culture is less. Therefore, according to Xu Jianping and Zhang Rongxi, the most effective way for Chinese-English translation is the cooperation of the original author and foreign translator of target language(2002:38). Howard Goldblatt and MoYan is the best example. And Howard himself also expresses the similar view(2014:201). <br />
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Secondly, the translation strategy is also crucial. Chinese literature is the “weak literature”(Yin Lingwei,2020:109), so Xu Jianping thinks that foreignization should not be widely used in Chinese-English translation, because foreign readers’ understanding of China and its language and culture is far less than Chinese readers' understanding of foreign language and culture(2002:38). <br />
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However, from the 1870s to the 1970s, for a hundred years, Chinese literary translation was roughly based on domestication; during the two decades of reform and opening up, inspired by Western translation theories, the Chinese translation community rethought foreignization and domestication, and the two methods have gradually become balanced in China. Therefore, Sun Zhili believes that the translation of Chinese literature in the 21st century will be dominated by foreignization(2002:40). <br />
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Actually, it is not suitable to regard domestication and foreignization by dichotomy. Combining the two ways, the starting point should be to bring Chinese literary translations closer to Western readers through the domestication translation method, so as to enter the mainstream Western culture. Let Western readers first understand our cultural routines and ways of thinking, and then talk about further transformation and influence on the West Follow-up issues such as literary creation mode(Hu Anjiang,2010: 15). <br />
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Finally, the responsibility of publishers and editors is also heavy. When Chinese literature goes out, the most in short supply of talents are intermediary talents, that is, intermediary agencies that can understand Chinese contemporary literary works, and at the same time understand the international market, and have a good background of cooperation with international publishing institutions...(Li Yun,2007) <br />
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There is “the third readers” in the world. They usually don't pay much attention to the content when reading, because they are more in love with the readability or text style of the work. Also, they do not compare the translations with the original works, but only compare these translations with original English works or those literary translations translated from other languages into English. Paying more attention to such “fair readers” who pursue pure literary feeling and pure aesthetic experience will be an important guarantee for literary translations to gain the literary market, commercial profits and even the status of translated literary classics(Medougall,2007:23)<br />
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===Chapter5 Conclusion===<br />
For any responsible translator, every choice made in the translation process is not random or blind, but has a clear consciousness and clear goals, and they strive to resolve various contradictions encountered in translation to achieve the value of translation(Liu Yunhong, 2014). Through analyzing the application of domestication and foreignization Howard Goldblatt’s translation of Mo Yan’s works, some enlightenment can be concluded. The translators, the translation strategies and the publisher and editor can be taken as the crucial aspects. <br />
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Citing the words of Nida, for a truly successful translation, bilingual proficiency in culture is more important than in language, because words have meaning only in the culture in which they function(1993:83). This shows that in the process of translation, translators should not stick to a single domestication or foreignization translation strategy. They should comprehensively consider various factors such as language, culture, and readers’ comprehension, and adopt appropriate strategies to arrive at a degree of integration and adaptation for the highest translation.<br />
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The needs of the target language culture have changed with the development of society and the changes of the times, and the target language readers' acceptance and understanding of Chinese culture have also increased with the increase of China's international influence. Many things that tended to be domesticated in the past are now or in the future using foreignized translations that are completely acceptable to the target language readers, and even look forward to them. Translating Chinese literary works with increasingly alienated strategies, allowing the world to read Chinese stories and understand Chinese culture is the only way for Chinese culture to “go out”.<br />
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===References===<br />
*Goldblatt, Howard(2011). ''Big Breasts and Wide Hips'' [M]. New York: Arcade Publishing.<br />
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*Goldblatt, Howard(1994). ''Red Sorghum'' [M]. New York: Viking Penguin.<br />
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*Jonathan, Stalling(2014). ''The Voice of the Translator: An Interview with Howard Goldblatt'' [J]. Translation Review (1):1-12.<br />
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*Lupke, Christopher(2011). ''Hankering after Sovereign Images'' [J]. Chinese Literature Today (1):48-56. <br />
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*Medougall, Bonnie(2007). ''Literary Translation: The Pleasure Principle'' [J]. Chinese Translation(5):22-29. <br />
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*Eugene, Nida(1993). ''Language,Culture and Translating'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Venuti, Lawrence(2004). ''The Translator’s Invisibility: A History of Translation'' [M]. Shanghai: Shanghai Foreign Language Education Press. <br />
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*Cao Shunying&Wang Miaomiao曹顺应，王苗苗.(2015).翻译与变异--与葛浩文教授的交谈关于翻译与变异的思考[J].[Translation and Variation--Conversation with Professor Howard Goldblatt on Translation and Variation].清华大学学报（哲学社会科学版）Journal of Tsinghua University(Social Science Edition) (1):124-128,183. <br />
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*Updike,季进,林源(译).(2005).苦竹：两部中国小说[J].[Bitter Bamboo:Two Chinese Novels].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Hu Anjiang胡安江.(2010).中国文学“走出去”之译者模式及翻译策略研究---以美国汉学家葛浩文为例[J].[Translator Model, Translating Strategy, and the “Going Out” Project to Promote Chinese Literature Abroad: With American Sinologist Howard Goldblatt as an Exemplar].中国翻译Chinese Translators Journal (6):10-16,92.<br />
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*Ji Jin季进.(2009).我译故我在---葛浩文访谈录[J].[I Translate, Therefore I Am--An Interview with Howard Goldblatt].当代作家评论Contemporary Writer Review (6):45-56.<br />
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*Jia Yanqin贾燕芹.(2012).翻译家葛浩文研究述评[J].[A Review of the Studies of Translator Howard Goldblatt].楚雄师范学院学报Journal of Chuxiong Normal University (8):62-67. <br />
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*Li Xiaoqin李晓琴.(2020).葛浩文英译莫言小说翻译策略初探[J].[On Howard Goldblatt’s English Translation of Mo Yan's Novel Translation Strategies].英语广场English Square (23):20-22. <br />
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*Li Yun李芸.(2007).中国文学走出去，翻译是道坎[N].[When Chinese literature goes out, translation is a barrier].科学时报Science Times. <br />
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*Liu Yunhong&Xu Jun刘云虹,许钧.(2014).文学翻译模式与中国文学对外译介---关于葛浩文的翻译[J].[Literary Translation Models and the Introduction and Translation of Chinese Literature---On Howard Goldblatt’s Translation].外国语(上海外国语大学学报)Foreign Languages (Journal of Shanghai International Studies University) (3):6-17. <br />
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*Lv Minhong吕敏宏.(2011).葛浩文小说翻译叙事研究[M].[A Study on Howard Goldblatt’s Novel Translation Narration].北京:中国社会科学出版社Beijing:China Social Sciences Press.<br />
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*Mo Yan莫言.(2012).丰乳肥臀[M].[Big Breasts and Wide Hips].北京:作家出版社Beijing:Writers Publishing House. <br />
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*Mo Yan莫言.(2007).红高粱家族[M].[Red Sorghum].北京:人民文学出版社Beijing:People's Literature Publishing House. <br />
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*Mo Yan莫言.(2000).我在美国出版的三本书[J].[Three books I published in the U.S.].小说界Fiction (5):170-173. <br />
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*Shao Lu邵璐.(2011).莫言小说英译研究[J].[A Study on English Translation of Mo Yan's Novels].中国比较文学Chinese Comparative Literature (1):45-56. <br />
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*Shao Lu邵璐.(2013).莫言英译者葛浩文翻译中的“忠实”与“伪忠实”[J].[“Faithfulness” and “False Faithfulness” in the English Translation of Mo Yan by Howard Goldblatt ].中国翻译Chinese Translators Journal (3):62-67. <br />
<br />
*Shi Guoqiang史国强.(2013).葛浩文的“隐”与“不隐”---读英译《丰乳肥臀》[J].[Howard Goldblatt’s “Hidden” and “Not Hidden”--An English Translation of ''Big Breasts and Wide Hips'' ].当代作家评论Contemporary Writer Review (1):76-80. <br />
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*Sun Zhili孙致礼.(2002).中国的文学翻译：从归化趋向异化[J].[Chinese Literary Translation: From Domestication to Foreignization].中国翻译Chinese Translators Journal (1):40-44. <br />
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*Wen Jun&Wang Xiaochuan&Lai Tian文军,王小川,赖甜.(2007).葛浩文翻译观探究[J].[On Howard Goldblatt’s Translation View].外语教学Foreign Language Teaching (6):78-80.<br />
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*Xu Jianping&Zhang Rongxi许建平,张荣熙.(2002).跨文化翻译中的异化与归化问题[J].[Foreignization and Domestication in Cross-cultural Translation].中国翻译Chinese Translators Journal (5):36-39. <br />
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*Xu Yuanchong许渊冲.(2012).再谈中国学派的文学翻译理论[J].[On the Literary Translation Theory of the Chinese School].中国翻译Chinese Translators Journal (4):83-90,127. <br />
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*Yan Yixun&Howard Goldblatt闫怡恂,葛浩文.(2014).文学翻译：过程与标准---葛浩文访谈录[J].[Literary Translation: Process and Standards---Interview with Howard Goldblatt].当代作家评论Contemporary Writers Review (1):193-203. <br />
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*Yin Lingwei&Shen Xiangyu殷凌薇,沈翔宇.(2020).论葛浩文《蛙》英译本的忠实与背叛[J].[On the Faithfulness and Betrayal of Howard Goldblatt’s English Version of ''Frog''].北方工业大学学报Journal of North China University of Technology (3):108-113. <br />
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*Zhang Yaoping张耀平.(2005).拿汉语读，用英文写——说说葛浩文的翻译[J].[Read in Chinese, Write in English——A Talk about Howard Goldblatt’s Translation].中国翻译Chinese Translators Journal (2):75-77.<br />
<br />
==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
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===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
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===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
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===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
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===关键词===<br />
目的论，归化，异化<br />
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===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
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Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
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In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
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It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
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====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
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===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
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Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
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Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
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Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
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Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
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In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
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====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
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Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
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<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
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The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
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On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
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===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
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“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
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“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
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Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
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====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
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“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
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*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
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*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
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*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
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*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
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*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
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*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
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*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
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*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home. Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers (Venuti 2009, 20). <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture (He 2019, 70).<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). <br />
<br />
In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad. In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar (Venuti 2009, 20). <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication (He 2019, 71).<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation doesn’t conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. To achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language. In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language (Jiang 2016, 147).<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation. In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language (Venuti 2009, 42). <br />
<br />
Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects. In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language (Venuti 2009, 35). <br />
<br />
Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). <br />
<br />
Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center. Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work (Venuti 2009, 17). <br />
<br />
Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation (Jiang 2016, 169). <br />
<br />
Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
<br />
Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
<br />
As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
<br />
Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites. With the frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication (Lu 2018, 57).<br />
<br />
===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
<br />
====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
<br />
Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay. Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses (Newmark 2001, 39). <br />
<br />
Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading. The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text (Wang 2008, 138).<br />
<br />
Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form. This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information (Newmark 2001, 40). <br />
<br />
These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
<br />
Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center. Vocative text emphasizes the readability of the text and the acceptability of the reader. It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information (Newmark 2001, 41).<br />
<br />
Therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible (Wang 2008, 139).<br />
<br />
According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). <br />
<br />
Hence, in the actual translation, domestication and foreignization should be combined. They are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, translators should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, translators should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, translators have freedom so they should give full play to the advantages of the two translation strategies. Translators can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements (He 2019, 71).<br />
<br />
====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
<br />
The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text (Zhang & Wang 2007, 147). <br />
<br />
However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
<br />
Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
<br />
===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
<br />
====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). <br />
<br />
As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). <br />
<br />
Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
<br />
====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
<br />
Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). <br />
<br />
For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city”. When translating “紫气” in the phrase “紫气东来”, the translator translate it as “propitious omen”, which shows its cultural meaning (Wang 2014, 98). <br />
<br />
In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language (Fang 2011,104).<br />
<br />
For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
<br />
Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
<br />
Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text. <br />
<br />
====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
<br />
Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language. With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people (Fang 2011, 104). <br />
<br />
For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings (Fang 2011, 104).<br />
<br />
However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation. Annotations can be used to supplement background information, cultural traditions and other information for readers to understand (Wang 2014, 98). <br />
<br />
For example, the translator translates “工人文化宫” as “the Worker’s Cultural Palace Park” and add annotation in the sentence “Some went to the Worker’s Cultural Palace Park, a recreation center built for the proletariat during the heyday of communism”. By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge (Fang 2011, 104).<br />
<br />
Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning. In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms (Fang 2011, 105). <br />
<br />
For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language (Wang 2014, 97 ).<br />
<br />
Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration, so as to achieve the purpose of cultural information transmission (Fang 2011, 105). <br />
<br />
For example, the sentence “诸如此类，其实只是一种社交上的客套，和‘顿首’‘百拜’同是仪式的虚伪” is translated as “All these are, in fact, nothing but civilities of social life, as hypocritical as the polite formula dunshou (Kowtow) or Baibai (a hundred greetings) used after the signature in old-fashioned Chinese lettering writing” by Zhang Peiji. The annotation gives a clear explanation of the connotation of culturally-loaded words (Fang 2011, 105). <br />
<br />
Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). <br />
<br />
For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
<br />
On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
<br />
===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
<br />
Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. <br />
<br />
Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
<br />
Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
<br />
===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*He Limin何丽敏.(2019). 浅析翻译中归化和异化策略的选择 [An analysis of the choice of domestication and foreignization in Translation].辽宁经济 Liaoning Economy (10):70-71.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
<br />
==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies.<br />
<br />
===Abstract===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese Xiehouyu is a kind of cross-cultural communication, which spreads the Chinese national language and culture to the English world. The depth study of the connotation and translation strageties of Chinese Xiehouyu has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this chapter attempts to analyze the types and components of Chinese Xiehouyu, and to explore their translation strategies. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:23, 18 December 2020 (UTC)<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
===摘要===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语是中国民俗文化特有的一部分，为人们所耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流。深入学习和研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:30, 18 December 2020 (UTC)<br />
<br />
==='''Key words'''=== <br />
Chinese Xiehouyu, domestication and foreignization, translation strategy<br />
<br />
===Key words===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC) <br />
Chinese Xiehouyu; domestication and foreignization; translation strategy --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:34, 18 December 2020 (UTC)<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
===关键词===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:48, 18 December 2020 (UTC)<br />
汉语歇后语；归化和异化；翻译策略 --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:35, 18 December 2020 (UTC)<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Introduction===--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotations and has a special structural form. It is a kind of vivid and humorous language, rich in philosophy and enlightenment, which is widely spreaded and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to translators. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this chapter attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation strageties of Chinese Xiehouyu with examples.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 02:46, 18 December 2020 (UTC)<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
<br />
====1.1 The Origin of Chinese Xiehouyu====<br />
====1.1. The Origin of Chinese Xiehouyu====--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.<br />
<br />
Chinese Xiehouyu is also called allegorical saying, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese are familiar with it, for it is a form of expression that Chinese have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his ''The Main Ideas of The Rhetoric''.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu".<br />
<br />
Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book ''A Study of Proverbs''; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" were listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the term "Xiehouyu". --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）<br />
<br />
The word "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said just refers to the poetry or a word game. Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan". （Miregu Aimaiti, 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
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At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "''Xiehouyu Which Should Be Included in The Collection of Songs'' ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.<br />
<br />
At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article ''Xiehouyu Which Should Be Included in The Collection of Songs''. He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
In the 1930s, Chen Wangdao pointed out in his book " ''The Main Ideas of The Rhetoric''" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation.<br />
<br />
In the 1930s, Chen Wangdao pointed out in his book ''The Main Ideas of The Rhetoric'' that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, Xiehouyu composed of interpretation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. <br />
<br />
In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things it referred to. He agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）<br />
<br />
However, most scholars believe that the name "Xiehouyu" has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change. （Miregu Aimaiti, 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:09, 18 December 2020 (UTC)<br />
<br />
====1.2 The Structure of Chinese Xiehouyu====<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. <br />
<br />
Chinese Xiehouyu can be literally translated into "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings". In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated Chinese Xiehouyu into "enigmatic folk similes" in his book ''A Dictionary of Chinese Xiehouyu''. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
<br />
<br />
According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) <br />
<br />
According to professor Luo, "Similes" refers to Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle is figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that Xiehouyu originates from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu. (Qi Dehui, 2011, 110) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 03:59, 18 December 2020 (UTC)<br />
<br />
====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang, 2000, 64)<br />
<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which says a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of wit and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu. (Bao Huinan & Bao Ang 2000, 64)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
<br />
In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti, 2014, 5）<br />
<br />
In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of the riddle, and the original meaning is from the latter part. For example, “泥菩萨过江——自身难保”( a clay idol fording a river, hardly able to save oneself (let alone anyone else)). Therefore, Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. （Miregu Aimaiti 2014, 5）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
<br />
''An Unabridged, Comprehensive Dictionary''defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. When used, it can omit the latter part, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na, 2016, 18)<br />
<br />
''An Unabridged, Comprehensive Dictionary'' defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentence that are familiar to the masses. When used, the latter part can be omitted, and the former part can show the meaning, such as "丢了西瓜捡芝麻" (lose the watermelon and pick up the sesame) can mean "因小失大" (keep the tail from wagging the dog); the former and latter part can also be juxtaposed, such as "芝麻开花—节节高" (A sesame stalk puts forth blossoms notch by notch, higher and higher – rising steadily). (Liu Na 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
<br />
The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis on this phenomenon. （Miregu Aimaiti, 2014, 6）<br />
<br />
The definition points out the nature and components of Xiehouyu. In the branches of linguistics, Xiehouyu belongs to the National Cultural Connotation (NCC), which is composed of the former part and the latter part. The former part often explains and describes a kind of life phenomenon, and the latter part makes comments and analysis of this phenomenon. （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kind of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti, 2014, 6）<br />
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In the section of language and characters in the ''Chinese Encyclopedia'', Xiehouyu refers to the humorous utterance formed by deliberately missing one word or half sentence of a commonly used word when speaking. There are usually two kinds of Xiehouyu. The first one is the original meaning of Xiehouyu, referred to the omission of the last word of an idiom, which is also called "abbreviation". （Miregu Aimaiti 2014, 6）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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The second one is allegorical sayings that are expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水（Ladling water with a wicker backet）" omits the latter part "一场空（all is empty）". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧（舅）(Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin，2006，93)<br />
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The second one is allegorical sayings that have expanded its meaning. The two-part allegorical sayings in Beijing are called witticism, which means that the last half of a sentence can be omitted. For example, "竹篮打水 (Ladling water with a wicker basket)" omits the latter part "一场空 (all is empty)". Sometimes homonyms are used. Such as "外甥打灯笼一一照旧 (舅) (Things seemed to be the same as before)". In this sentence, “旧” and “舅” are homophones in China. (Yang Peigen & Li Yanlin 2006，93)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti, 2014, 7）<br />
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In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of the riddle, which is very natural and appropriate. In a certain language environment, one usually says the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.（Miregu Aimaiti 2014, 7）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 04:43, 18 December 2020 (UTC)<br />
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====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience in life. It has rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Xiehouyu is a kind of Chinese idioms, which reflects people's daily life and experience, and is a concise summary and warning of people's experience of life. It has the rich ideological connotation and unique cultural characteristics. However, from the perspective of translation, as a unique language phenomenon in China, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese Xiehouyu, which is undoubtedly a great challenge to the translator. (Xu Yanan & Zeng Xianmo, 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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There are similar forms of Chinese Xiehouyu in English, but so far, there is no official definition corresponding to Chinese Xiehouyu. How to reproduce the language style of Xiehouyu and convey its rich cultural connotation is a subject worthy of discussion and research. At the same time, the translation of Xiehouyu helps the world to understand China and Chinese culture, which is conducive to the wide spread of Chinese culture. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
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From the perspective of linguistics, the most difference is that Chinese is a paradoxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In English, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng 1993，48-49)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)<br />
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Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization. (Liu Na, 2016, 18)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:36, 18 December 2020 (UTC)<br />
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===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
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====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
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There are numerous examples of metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
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For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on itself. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
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It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:46, 18 December 2020 (UTC)<br />
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====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang, 2004, 132)<br />
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The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning. In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context. (Jin Huikang 2004, 132) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.(Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,111)<br />
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For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) <br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick. (Ling Li, 2004, 452)<br />
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(3) 三九天的萝卜——冻了心 (动了心) (A midwinter turnip (in the third period of nine days after the winter solstice) —— the heart is frozen (affected with heart).)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of the heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui 2011,111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 05:58, 18 December 2020 (UTC)<br />
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===Chapter 3 Domestication and Foreignization===<br />
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====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）<br />
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Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59)Eugene A. Nida, the advocate of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences."<br />
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The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation, which “leaves the reader in peace as much as possible, and moves the author towards him(这个只是归化的概念吧？）” (Venuti, 1995,19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first strategy proposed by Schleiermacher as "domesticationg transaltion", and the second strategy as "foreignizing transaltion". <br />
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In a word, domestication is the term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (这个是异化的概念吧，你和下面的异化写成一样的了）(Mark Shuttleworth & Moira Cowie 2004, 43-44) Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Mark Shuttleworth & Moira Cowie, 2004, 59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Linshu'', which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. <br />
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Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in ''The Translation of Lin Shu'', which means that the translation should not only accord with the language expression custom of the target language, but also keep the style of the original work. Substantially, the theory of sublimation requires translators to comprehend the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., then the translators should translate selectively. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
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On the contrary, "foreignization" requires the translators to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation strategy of "foreignization", which brought a western style to the works. (Liu Xiaocen 2017, 99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua, 2002, 3)<br />
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In conclusion, domestication is to localize the source language, take the target language readers as the destination, and adopt the expression methods that are familiar to the target language readers to convey the content of the original text. Domestication requires the translators to approach the target language readers, and the translators must speak like the author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domesticating translation helps readers understand the translation better and enhance the readability and appreciation of the translation. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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On the contrary, Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
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On the contrary, foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua 2002, 3)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:24, 18 December 2020 (UTC)<br />
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====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. (Xu Yanan & Zeng Xianmo, 2020, 249)<br />
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Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be applied in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. (Xu Yanan & Zeng Xianmo 2020, 249)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua, 2011，65)<br />
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Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also consider the readers' understanding and the fluency of the original text, so it is also necessary to adopt the strategy of domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them. (Xiao Luan & Feng Xuehua 2011，65)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua, 2011，66)<br />
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In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. (Xiao Luan & Feng Xuehua 2011，66)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Liu Xiaocen，2017，99)<br />
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In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can have common development. Therefore, during the practical translation process, domestication and foreignization should complement each other so that appropriate translated texts can be produced. (Liu Xiaocen 2017，99)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 06:48, 18 December 2020 (UTC)<br />
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===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.（Qi Dehui,2011,110）<br />
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There are always contradictions and disputes between foreignization and domestication in the translation of Chinese Xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of the source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of the target language as the destination and conform to the characteristics of the target language. (Qi Dehui 2011,110)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui,2011,111）<br />
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For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.” Others translate it into “Three cobblers with their wits combined together equal Zhuge Liang， the master mind.” The first translation obviously adopts a domesticating translation strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. （Qi Dehui 2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost. （Qi Dehui,2011,111）<br />
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The second translation version adopts foreignization strategy, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? How can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the source language is lost. （Qi Dehui,2011,111）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
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The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
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For example, （4）那胡正卿心头 “十五个吊桶打水——七上八下” Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. （5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。His mind was in turmoil these days and he was quite unable to think straight.<br />
<br />
The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui 2004, 118). --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
<br />
For example, the C-E Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui 2004, 119).--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
<br />
For example, （6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! （7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
<br />
In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi, 2008，152)<br />
<br />
In the process of translation, the translators retain the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of common human thinking and they can be understood and accepted by readers in other countries. (Zhou Ningqi 2008, 152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi, 2008，152)<br />
<br />
However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. (Zhou Ningqi 2008，152)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
For example: （8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me.<br />
<br />
This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan,2004,84)<br />
<br />
This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan,2004,84)<br />
<br />
In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and the figurative rhetorical effect achieved by the use of Xiehouyu in the original text. (Yang Hongwei & Li Yadan 2004,84)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
<br />
（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
<br />
（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。 Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），It's long and smelly（implies the articles are long and dull）.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
<br />
A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”. Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:14, 18 December 2020 (UTC)<br />
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====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
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====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred as general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui, 2011, 111)<br />
<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning is referred to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the original text, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. (Qi Dehui 2011, 111)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
<br />
For example,<br />
（10）瘫子掉在井里——捞起也是坐。（If a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
<br />
The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
<br />
The above three cases are translated by Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:20, 18 December 2020 (UTC)<br />
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====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not be misunderstood. (Zhou Ningqi, 2008，153)<br />
<br />
In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
<br />
In Chinese, idioms about dog are generally derogatory, such as "狼心狗肺"、"狗腿子"、"狗仗人势"、"狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of the Chinese Xiehouyu. For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap —— pretending to be a human being （an insult）." In this way, the English reader would not misunderstand its meaning. (Zhou Ningqi, 2008，153)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
<br />
In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by Chou Yu and gladly taken by Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:45, 18 December 2020 (UTC)<br />
<br />
====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
<br />
====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning. (Guo Jianzhong, 1996, 13)<br />
<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)<br />
<br />
Free translation mainly refers to grasping the content and metaphorical meaning when transalating by combining with the context, which flexibly conveys the meaning. (Guo Jianzhong, 1996, 13)<br />
<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly to the point.)<br />
<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He is sure to ask questions but I'll hold my tongue.)<br />
<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 08:56, 18 December 2020 (UTC)<br />
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====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie, 2004, 126)<br />
<br />
While the literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. The Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. (Gao Yun & Yu Jie 2004, 126)<br />
<br />
Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning ". The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui, 2011, 112)<br />
<br />
Some Xiehouyu has strong national cultural features in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by a free translation to show its metaphorical meaning. The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content. (Qi Dehui 2011, 112) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing with straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了(The tail of a rabbit can't be long—— something won't last long.) （Guo Jiangzhong, 1996, 12）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:12, 18 December 2020 (UTC)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui, 2011, 112)<br />
<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings. In this case, borrowing English synonym idioms to translate them is proper as well. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect. (Qi Dehui 2011, 112)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
For example,<br />
（20）冰冻三尺——非一日之寒。 (Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not. （Ling Li,2004,59）<br />
<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical features of two languages are different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, for the former has a positive meaning, while the latter does not. （Ling Li 2004,59）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:18, 18 December 2020 (UTC)<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
Omission refers to the deletion of certain words from the original text. It is not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This strategy is especially suitable for the translation of some Chinese Xiehouyu. (Zhou Ningqi, 2008，152)<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。 (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai,1986)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.(Yang & Dai 1986)--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the strategies of free translation andliteral translation to truly show the stylistic and pragmatic characteristics of the Chinese Xiehouyu. Moreover, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to translating Xiehouyu well. (Liu Na 2016,19) --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:24, 18 December 2020 (UTC)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn about the languages and cultures of different nationalities, we should also be open-minded and inclusive. --[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is active at all times and in all countries. The translation of the Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. We should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can narrow the cultural gap and eliminate the obstacles of language by translating Chinese Xiehouyu into English.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. <br />
<br />
The translation of Xiehouyu is flexible, which needs surmount double barriers of language and culture and adopt different translation strategies according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; For metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal translation and free translation can be used.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. <br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from a different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation.--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
Therefore, the translation of the Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.(与上文重复）--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 09:44, 18 December 2020 (UTC)<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨 202070080633, majored in English Translation==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes domestication originated from Friedrich Schleiermacher's famous notion of the translation which "leaves the reader in peace, as much as possible, and moves the author towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74). <br />
<br />
From Venuti's perspective, domestication has negative connotations as it's regarded as a policy common in dominant cultures which are "aggressively monolingual, unreceptive to the foreign", and which he describes as being "accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order" (Venuti 1995, 15). <br />
<br />
According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it's necessary to adopt other translation strategies to challenge the domination of domestication (Venuti 1995, 15). <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which "the translator leaves the author in peace, as much as possible, and moves the reader towards him" (Schleiermacher 1838/1963, 47; 1838/1977, 74).<br />
<br />
As far as Venuti is concerned, he describes foreignization as an "ethnodeviant pressure" (Venuti 1995, 20), and thus considers it can "register the linguistic and cultural difference of the foreign text, sending the reader abroad" (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of "Realia" of source language or "Archaisms" of target language, which would provide readers of target language with an "alien reading experience" (Venuti 1995, 20).<br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. There are many scholars, such as John Dryden, Alexander Tytler, Denham, Lefevere, Frere, who approved of domestication. Domestication has been in the dominant position for a long time. To begin with, translation theorists like Cicero, Saint Jeromi and Quintilian raised some ideas about word-for-word translation and sense-for-sense translation. Considered from the theories they put forward, they favored free translation (Schulte & Biguenet 1992, 13).<br />
<br />
As is well-known, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn't be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange (Nida 1993, 118). <br />
<br />
The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader's understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader's unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, it's no doubt that domestication is a better choice (Chan 2004, 171).<br />
<br />
Foreignization started later than domestication, and gained much popularity in the 20th century. Many scholars' translations embody this translation strategy, including many of Ezra Pound's translations and Nabokov's famous literal translation of Pushkin's Eugene Onegin (Mark Shuttleworth & Moira Cowie 2004, 59).<br />
<br />
Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Venuti described foreignization in his book ''The Translator's Invisibility'' as "a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations" (Venuti 1995, 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It's said by Venuti that "the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts" (Venuti 1995, 20). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural differences in the target language. <br />
<br />
People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as faithful. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers' reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language (孙致礼 2002, 40-44). The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural connotations of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to ''Modern Chinese Dictionary'', Chinese idioms are "concise and meaningful phrases or short sentences that have been in long public usage" (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 2002, 248). <br />
<br />
In ''The New Oxford Dictionary of English'', idiom is "a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people" (Hanks 2001, 908). <br />
<br />
As is defined in ''Webster's New World Dictionary of the American'' (1972), idiom means "an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal". <br />
<br />
These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration.<br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
<br />
For Chinese idioms reflecting geographical culture, they are created in China's particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: "靠山吃山，靠水吃水" (One has to make use of whatever resources available.), "种瓜得瓜，种豆得豆" (What goes around comes around.), "一日之计在于晨" (An hour in the morning is worth two in the evening.) (Qiu Nengsheng, Qiu Xiaoqin 2019, 52). <br />
<br />
For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create abundant Chinese idioms. For an instance, "红运当头" which means one has a good fortune, "开门红" which means to make a good start (Qiu Jixin 2002, 45).<br />
<br />
For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of Chinese national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many idioms of this type come from historical allusions and fables. For an instance, "万事俱备，只欠东风" comes from the Battle of the Red Cliff, "八仙过海，各显神通" reflects the content of Chinese traditional myths and legends (Zhang Ning 1999, 24). <br />
<br />
For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain "佛" (Buddha), "庙" (temple) and "和尚" (monk or bonze). For example, "临时抱佛脚" (embrace Buddha's feet in one's hour of need) which means seeking help at the last moment, "放下屠刀，立地成佛" (drop one's cleaver and become a Buddha) which means achieving salvation as soon as one give up evil (Wang Fang 2001, 35).<br />
<br />
===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
我要有个[三长两短]，你给玉山捎个话！(杜鹏程《保卫延安》)<br />
<br />
Translation: If [anything should happen] to me, let Yushan know!<br />
<br />
The meaning of "三长两短" cannot be understood from its literal words. If the idiom is translated into "three long and two short things", the target readers will feel confused. Therefore, it's more appropriate to use domestication in the translation. Though the national feature may not be expressed in the translation, domestication makes the translation more fluent and comprehensive. <br />
<br />
她怕[碰一鼻子灰]，话到嘴边，她又把它吞了下去。(茅盾《子夜》)<br />
<br />
Translation: She was afraid of [being snubbed], so she swallowed the words that came to her lips.<br />
<br />
The image of "碰一鼻子灰" is to have one's nose rubbed in the dirt, which is difficult for the target reader to understand what it means, so it's necessary to abandon the original image and to express its meaning to the target reader. <br />
<br />
运涛好久不来信了，一家子[盼了星星盼月亮]。(梁斌《红旗谱》)<br />
<br />
Translation: For many months no letter came from Yuntao till his whole family [worried over him day and night].<br />
<br />
The translation gives up seeking a consistent form with the original text, instead it chooses to find a functionally similar expression to convey the emotion of the original sentence, giving the target reader the same feeling as the readers of the original text have.<br />
<br />
等他们赶来营救时，已是[正月十五贴门神——晚了半月]啦。<br />
<br />
Translation: But they were too late for a rescue.<br />
<br />
Two-part allegorical sayings (xiehouyu) are unique to the Chinese language, and are in the unique structural form with strong national characteristics. Because of the double barriers of language form and culture, translators sometimes have to abandon the unique structural form and national characteristics of two-part allegorical sayings and adopt the translation strategy of domestication, which is to only translate its meaning, and abandon the metaphor and metonymy of it.<br />
<br />
一剑剁去随手而倒。霎时觉来，乃[南柯一梦]，口中犹骂，操贼不止。(罗贯中《三国演义》)<br />
<br />
Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words "traitor, traitor" until he had awoken from [the empty dream].<br />
<br />
This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. The target reader who has no knowledge of the background of this idiom will have difficulty acquiring the meaning. Under this circumstance, it's a better choice to adopt domestication. <br />
<br />
The translation strategy of domestication is to grasp the important aspect of the content and metaphor of idioms. When using domestication, the translator sometimes has to sacrifice the image and needs to combine the context to convey metaphors flexibly. One of the responsibilities of the translator is to avoid cultural conflicts leading to misunderstanding of the translation. When translating a text into another culture, the translator must carefully weigh the connotation of ideology in the culture. If the content and form expressed in the translation are within the knowledge range of the target reader's understanding of the real world, it will be easier for the reader to understand them (许建平 2004, 8).<br />
<br />
English and Chinese idioms belong to different languages and are produced under different cultural backgrounds. If the foreignization translation method is overemphasized, it will increase the reader's unfamiliarity with the translation, increase the difficulty of readers' acceptance, and hinder the mutual communication and penetration between different countries and nations. Therefore, according to the national psychology of the target language, if the foreignization cannot be expressed clearly, the domestication translation strategy can be adopted so that the reader can appreciate and grasp the meaning of the original text (Chan 2004, 104).<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
“他一家子在这，他的房子、地在这儿，他跑？[跑了和尚跑不了庙]。”(周立波《暴风骤雨》)<br />
<br />
Translation: "Escape? But his home and property can't escape. The monk may run away, but the temple can't run with him".<br />
<br />
咳，这一来，[竹篮子打水一场空了]！(梁斌《红旗谱》)<br />
<br />
Translation: Ah! We were drawing water in a baboo basket.<br />
<br />
特别是她那时的“密司林佩瑶”，禀受了父亲的名士气质，曾经[架起了多少的空中楼阁]…… (茅盾《子夜》) <br />
<br />
Translation: She herself, Miss Lin Pei-yao, endowed with her scholarly father's idealistic temperament, was especially fond of [building castles in the air]...<br />
<br />
Because people's feelings, perceptions of objective things and social experiences have many similarities, there are a small number of idioms that are identical or similar in English and Chinese idioms. These idioms have the same or similar figurative meaning, and the same implied meaning, which means that the literal and figurative meanings of these idioms convey the same cultural information and can be translated into each other. The translation of "跑了和尚跑不了庙", "竹篮子打水一场空" and "架起了多少的空中楼阁" convey the same meaning as their Chinese meaning, and the it's not difficult for foreign readers to get the information. Therefore, foreignization which is used in these three translations not only expresses the the meaning, but preserves the national and cultural characteristics of the idioms. <br />
<br />
匡超人听了这话，慌忙作揖，磕下头去，说道：“晚生真乃‘[有眼不识泰山]’。”(吴敬梓《儒林外史》)<br />
<br />
Translation: When Kuang Chao-jen heard this, he made haste to bow. "Although I have eyes," he exclaimed, "I [have failed to see Mount Tai]!" (Translated by Yang Xianyi)<br />
<br />
In this translation, the translator preserves the image and national characteristics, directly expressing the literal meaning of "有眼不识泰山". As China has developed rapidly, Mount Tai has been known by more and more foreigners as a famous scenic spot of China. Foreigners who get the knowledge of the mountain will not misunderstand the idiom. Thus, using foreignization makes the translation both understandable and vivid. <br />
<br />
主公仰慕将军，欲求令爱为儿妇，永结[秦晋之好]。(罗贯中《三国演义》)<br />
<br />
Translation: My master, long your admirer, seeks your treasured daughter's hand in behalf of his son to [band the two houses in marriage as the states of Qin and Jin did in ancient times].<br />
<br />
For idioms with strong national color or allusive nature, the translator can translate them with foreignization on the basis of context, and some explanations can be added in the translation to express the original meaning more clearly. The Chinese historical idiom "秦晋之好" comes from a historical allusion. When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the former part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning. On this basis we should add some annotations. <br />
<br />
Foreignization conveys information from one culture and language to another in a way that maintains its original nature, bringing not only a new component to the target language, but also an influx of such a component that will lead to various aggregation and fission reactions within the target language, which will eventually lead to its fundamental transformation. As a result, the integration of nations and peoples are greatly facilitated. The use of heterogeneous translations of idioms is conducive to the mutual exchange and penetration of two heterogeneous cultures and languages, and promotes the integration between them. Therefore, the metaphors, images and national and local colors of the original idioms are preserved in the translation as much as possible without violating the linguistic norms of the translation and without causing false associations (Liao Qiyi 2001, 58).<br />
<br />
====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是[金枝玉叶]，你是何等人 ……”(罗贯中《三国演义》) <br />
<br />
Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, [a jade leaf on a golden branch]. Who are you to …"<br />
<br />
梁虔等曰: “夏侯驸马乃[金枝玉叶]，倘有疏虞，难逃坐视之罪。”(罗贯中《三国演义》)<br />
<br />
Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is [part of the royal family], the slightest negligence will be punished as willful indifference to his fate".<br />
<br />
耀骂曰: “曹都督乃[金枝玉叶]，安肯与反贼相见耶! ”(罗贯中《三国演义》) <br />
<br />
Translation: Fei Yao taunted him:" Field Marshal Cao [belongs to the royal family]. He would not lower himself to meet a traitor". <br />
<br />
The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in ''The Romance of the Three Kingdoms'' that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom.<br />
<br />
蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “[人无远虑，必有近忧]。子明之见深远。”(《论语》)<br />
<br />
Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "[Improvidence invites danger]. Lu Meng wisely looks ahead".<br />
<br />
子邓忠劝曰: “[小不忍则乱大谋]，父亲若与他不睦，必误国家大事。” (《论语》)<br />
<br />
Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "[Intolerance for trifles ruins great plans]. Father, if you fall out with him, you will fail the dynasty".<br />
<br />
The above two famous idioms are all from the ''Analects of Confucius''. In the different translations versions, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. The author's situation is always like this, he cannot express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. The foreignization and domestication are balanced in the translation.<br />
<br />
In translation, even if every word in the original text can be translated with its "equivalence" in the translation, it is not always guaranteed that the translation will have the same or similar effect on the readers of the translated text as the original text, because readers often use their own cultural concepts to understand the content of the translated text. In some idioms, the cultural color of the original language is preserved by foreignization, but it causes linguistic errors and difficulties for readers to understand, and if we adopt domestication, we will lose the cultural color of the original language and cannot let the readers fully understand the meaning of the original. Therefore, we can adopt a combination of domestication and foreignization to translate the literal meaning and then point out the implied meaning, so that the translation can be imaginative and vivid, reflecting the style and flavor of the original language and being fully accepted by the readers (Guo Jianzhong 1998, 17).<br />
<br />
===Conclusion===<br />
In the translation of idioms, domestication and foreignization are not mutually exclusive translation strategies. Instead, these two strategies can work together to make the translation better. If the expressive habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural differences, excessive domestication or foreignization is not conducive to the transmission of idioms' meaning, and these two translation strategies need to be used interactively according to the actual situation (Guo Jianzhong 1998, 18). <br />
<br />
Firstly, the choice of domestication and foreignization is in accordance with the purpose of translation. In order to ease cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator's attitude and choice, and what needs to be achieved. The translation of Chinese idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can't cook a meal without rice". And the British sinologist David Hawkes translated it as "Even the cleverest housewife can't make bread without flour". Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
<br />
Secondly, the choice of using domesticaton and foreignization can be made on the basis of the Chinese idiom's content. Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
<br />
Last but not least, the combination of domestication and foreignization is necessary in translating Chinese idioms. It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If the translator only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is indispensable to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
<br />
===References===<br />
*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London: Routledge.<br />
<br />
*Schleiermacher, Fredrich. (1838/1963). "Ueber die verschiedenen Methoden des Uebersezens", in Hans Joachim Störig (1963) ''Das Problem des Übersetzens'', Darmstadt: Wissenschaftliche Buchgesellschaft [Wege der Forschuung Band VIII], 38-70.<br />
<br />
*Schleiermacher, Fredrich. (1838/1977). "On the Different Methods of Translating", in André Lefevere (ed. & trans.) (1977) ''Translating Literature: The German Tradition from Luther to Rosenzweig'', Assen & Amsterdam: Van Gorcum, 66-89. [Translation of Schleiermacher 1838/1963].<br />
<br />
*Schulte, Rainer & Biguenet, John. (1992). ''Theories of Translation''. Chicago: The University of Chicago Press.<br />
<br />
*Nida, Eugene. A. (1993). ''Language, Culture, and Translaing''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Chan, Leo Tak-hung. (2004). ''Twentieth-Century Chinese Translation Theory''. Amsterdam: John Benjamins Publishing Co.<br />
<br />
*Shuttleworth, Mark & Cowie, Moira. (2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Sun Zhili 孙致礼. (2002). 中国的文学翻译：从归化趋向异化 [Literary Translation in China: From Domestication to Foreignization]. ''中国翻译'' Chinese Translators Journal (01) 40-44.<br />
<br />
*Hanks, Patrick.(ed.). (2001). ''The New Oxford Dictionary of English''. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences 中国社会科学院语言研究所词典编辑室. (2002). ''现代汉语词典'' [Modern Chinese Dictionary]. Beijing: The Commercial Press 商务印书馆.<br />
<br />
*Qiu Nengsheng, Qiu Xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation]. ''上海翻译'' Shanghai Journal of Translators (01) 51-56.<br />
<br />
*Qiu Jixin 裘姬新. (2002). 论习语翻译中的异化与归化 [On Foreignization and Domestication in the Translation of Idioms]. ''语言与翻译'' Language and Translation (02) 42-45.<br />
<br />
*Zhang Ning 张宁. (1999). 英汉习语的文化差异及翻译 [Cultural differences and Translations between English and Chinese idioms]. ''中国翻译'' Chinese Translators Journal (03) 03-05.<br />
<br />
*Wang Fang 王芳. (2001). 中英习语翻译文化特色的处理 [The Treatment of Cultural Features in Chinese-English Idiomatic Translations]. ''中国科技翻译'' Chinese Science & Technology Translators Journal (01) 34-36.<br />
<br />
*Xu Jianping 许建平. (2004). ''英汉互译实践与技巧'' [A Practical Course of English-Chinese and Chinese-English Translation]. Beijing: Tsinghua University Press 清华大学出版社.<br />
<br />
*Liao Qiyi 廖七一. (2001). ''当代英国翻译理论'' [Contemporary Translation Studies in UK]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
*Guo Jianzhong 郭健中. (1998). 翻译中的文化因素：异化与归化 [Cultural Factors in Translation: Foreignization and Domestication]. ''外国语（上海外国语大学学报）'' Journal of Foreign Languages (02) 12-18.<br />
<br />
= '''Title Translation''' =<br />
<br />
<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
<br />
===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
<br />
===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
<br />
===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
<br />
===Chapter2 Movie: A kind of Art===<br />
<br />
====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
<br />
====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
<br />
====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
<br />
===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
<br />
====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
<br />
====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
<br />
===Chapter4 Ways of Movie Title Translation===<br />
<br />
====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
<br />
====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
<br />
====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
<br />
====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
<br />
====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
<br />
====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
<br />
===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
<br />
[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
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==='''Abstract'''===<br />
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With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
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==='''Key words'''===<br />
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English film title translation; Skopos Theory; translation methods<br />
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==='''摘要'''===<br />
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随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
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==='''关键词'''===<br />
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英语电影片名翻译； 目的论; 翻译方法<br />
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==='''Chapter1 Introduction'''===<br />
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A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. （Ma Yuanyuan，2010,1-5）<br />
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This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.（Baidu Encyclopedia:翻译目的论）<br />
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This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
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==='''Chapter2 A General Introduction of English Film Title'''===<br />
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====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres, such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. (Tim Dirks,2003,3.19)<br />
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====2.2 Features of English Film Title====<br />
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===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada. And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid. (Baidu Encyclopaedia, golden cicada out of shell）<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later. (All film titiles and their translaions, Douban Movie website)<br />
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====2.3 Functions of English Film Title====<br />
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=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.It is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.In this thesis, the interpretation of the informative function is two-fold. (Newmark 2001, 40) <br />
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A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. (Film titile and its translaion, Douban Movie website)<br />
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Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.2 Aesthetic Function===== <br />
Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》. (All film titiles and their translaions, Douban Movie website)<br />
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=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee" (Newmark 2001, 41). <br />
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According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》. (Wei Jianhua2008, 121-122)<br />
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==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages. (Munday 2016, 73) <br />
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Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence. (Baidu Encyclopaedia:翻译目的论）<br />
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Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
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Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed thefunctional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ”“ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place".Skopos Theory views translation as a complex activity intended to realize a specific purpose. (Nord1991, 12-13). <br />
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Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.（Baidu Encyclopaedia:翻译目的论）<br />
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=====3.2 Three Basic Rules of Skopos Theory=====<br />
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The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)<br />
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The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function. (Nord 2001, 29)<br />
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Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule. (Baidu Encyclopaedia , Skopos Theory)<br />
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The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text. (Baidu Encyclopaedia , Skopos Theory)<br />
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=====3.3 Function Plus Loyalty=====<br />
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As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why. (Nord 2001, 125)".<br />
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Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids soure-text sovereign and perfects radical functionalist. (Baidu Encyclopaedia,Skopos Theory)<br />
<br />
====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
<br />
=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）<br />
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For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film. (Baidu Encyclopaedia,翻译目的论)<br />
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Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. (The plot of film, Douban Movie website)<br />
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There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. (All film titiles and their translaions, Douban Movie website)<br />
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====4.2 Methods for Film Title Translation====<br />
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=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. (Wei Jianhua,2008,121-122)<br />
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For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to a Skopos that requires that the target text serve the same communicative function or functions as the source text.The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. （Nord 2004, 36)<br />
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In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation.For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. (All film titiles and their translaions, Douban Movie website)<br />
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Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese. (All film titiles and their translaions, Douban Movie website)<br />
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What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) <br />
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Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57）<br />
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A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.4 Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) <br />
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There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》. (All film titiles and their translaions, Douban Movie website)<br />
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=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)<br />
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The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》. (All film titiles and their translaions, Douban Movie website)<br />
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==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
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==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
<br />
Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
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Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
<br />
Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
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Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
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With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products which is gravely important to the sales volume of commodities. Based on many convincing examples, this chapter introduces the definition and functions of brand names, states the principles of their translation, offers the available and useful methods for their translation.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
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===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
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===关键字===<br />
商标翻译；原则；方法<br />
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===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
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In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”. A brand name is the most prominent mark of a commodity and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
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The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 08:02, 18 December 2020 (UTC)<br />
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In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
<br />
First part is the introduction of this chapter. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and its translation. Third part gives concrete examples to analyze five principles of brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this chapter is conclusion emphasizing the theme of this research. --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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<br />
====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
<br />
According to the European Community Trademark Regulation, “The brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods.(Jing Yang 2018,1) --[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Bhimrao M. Ghodeswar(2008 4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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<br />
<br />
====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products enter the Chinese market and <br />
have gotten the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
<br />
To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from source language to target language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language. It should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, in order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
<br />
<br />
====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
<br />
In China people pursue auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
<br />
Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouses terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
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People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
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As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
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For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders William Hewlett and David Packard. "Hewlett-packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
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A brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
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For example: the toothpaste brand “Colgate” was named after the company founder William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain, while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implie regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
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Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
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Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon". On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”. Since ancient times a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and producting characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
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Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. As far as I'm concerned, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
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Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation the translator should fully grasp the characteristics of the goods so that consumers can understand the goods. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
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The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into English, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
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Brand names should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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===3.The methods of brand name translation===<br />
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====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
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Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target languages to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lacks implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick" is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only convey the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 09:56, 18 December 2020 (UTC)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:24, 18 December 2020 (UTC)<br />
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====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
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The literal translation means using that the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and its function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
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In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand are poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:27, 18 December 2020 (UTC)<br />
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====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
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When both sounds and meaning can’t show the value of the product, the best choice is to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
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Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
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However, owing to the different cultural systems, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:30, 18 December 2020 (UTC)<br />
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====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have a nice association from the pronunciation and meaning of the translated brand name--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
<br />
“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it surely can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:32, 18 December 2020 (UTC)<br />
<br />
====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand names, and this situation is called “non-translation” (Jing Yang,2018,5).--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
<br />
On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leaves the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:34, 18 December 2020 (UTC)<br />
<br />
===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.<br />
<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC) <br />
<br />
From this thesis, the following conclusions can be reached: <br />
<br />
First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
<br />
First, brand name translation should follow the five principles mentioned in this chapter. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
<br />
<br />
Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. It is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of translation cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 11:36, 18 December 2020 (UTC)<br />
<br />
===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
<br />
[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
<br />
[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
<br />
[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
<br />
[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
<br />
[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
<br />
='''Translation of Cultural Words'''=<br />
<br />
<br />
==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing, 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
<br />
===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
<br />
===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
<br />
===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
<br />
===关键词===<br />
文化负载词， 李清照， 目的论<br />
<br />
===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
<br />
===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
<br />
She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
<br />
====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
<br />
As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. (Fu Guiying, 2013：4)<br />
<br />
Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
<br />
To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
<br />
===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
<br />
Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
<br />
In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
<br />
In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
<br />
In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
<br />
====2.2 Basic rules of Scopos theory====<br />
<br />
In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
<br />
The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
<br />
Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
<br />
===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
<br />
Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). <br />
<br />
Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
<br />
====3.2 Classification of culture-loaded words====<br />
<br />
=====3.2.1 Ecological culture-loaded words=====<br />
<br />
Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
<br />
For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. (Liao Huihua, 2010:9)<br />
<br />
<br />
Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
<br />
=====3.2.2 Material culture-loaded words=====<br />
<br />
Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
<br />
=====3.2.3 Social culture-loaded words=====<br />
<br />
The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
<br />
=====3.2.4 Religious culture-loaded words=====<br />
<br />
Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
<br />
=====3.2.5 Linguistic culture-loaded words=====<br />
<br />
Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
<br />
===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
<br />
Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
<br />
====4.1 Translation of ecological culture-loaded words====<br />
<br />
(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
<br />
I am afraid pear blossoms cannot bear at all<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
<br />
O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
<br />
Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
<br />
(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
<br />
I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
<br />
I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
<br />
In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
<br />
====4.2 Translation of material culture-loaded words====<br />
<br />
(3)常记溪亭日暮 (《如梦令》)<br />
<br />
I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
<br />
I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
<br />
The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
<br />
(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
<br />
My silk robe doffed, I float/ Alone in orchid boat<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
<br />
I open/ My silk dress and float alone/ On the orchid boat.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
<br />
Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
<br />
====4.3 Translation of social culture-loaded words====<br />
<br />
(5)海燕未来人斗草。(《浣溪沙》)<br />
<br />
The swallows not yet come, a game of grass we play.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
<br />
People are gathering wild flowers and herbs in the meadow.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
<br />
Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
<br />
(6)佳节又重阳(《醉花阴》)<br />
<br />
The Double Ninth comes now again.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
<br />
Again it is the Ninth of the Ninth Month.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
<br />
“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
<br />
====4.4 Translation of religious culture-loaded words====<br />
<br />
(7)仿佛梦魂归帝所 (《渔家傲》)<br />
<br />
In leaf-like boat my soul to God’s abode would fly.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
<br />
I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
<br />
As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
<br />
(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
<br />
You find a special favor in Creator’s eye,<br />
<br />
The moon caresses you with pure beams from on high.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
<br />
Making the bright moon shine splendid on your curving flesh.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
<br />
In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
<br />
====4.5 Translation of linguistic culture-loaded words====<br />
<br />
(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
<br />
I look for what I miss;<br />
<br />
I know not what it is.<br />
<br />
I feel so sad, so drear,<br />
<br />
So lonely, without cheer.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
<br />
Search. Search. Seek. Seek.<br />
<br />
Cold. Cold. Clear. Clear.<br />
<br />
Sorrow. Sorrow. Pain. Pain.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
<br />
Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
<br />
(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
<br />
A grizzling wind and drizzling rain<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
<br />
Small wind, fine rain, hsiao, Hsiao<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
<br />
In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
<br />
===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
===References===<br />
*Nida, Eugene A. (1993). ''Language, Culture and Translating''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nord, Christiane. (2001). ''Translating as a Purposeful Activity: Functionalist Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Reiss, Katharina. (1971). ''Translation Criticism: The Potentials and Limitations: Categories and Criteria for Translation Quality Assessment''[M]. Manchester: St. Jerome Publishing.<br />
<br />
*Reiss, Katharina and Vermeer, Hans J. (1984). ''Groundwork for a General Theory of Translation''[M]. Tubingen: Niemeyer.<br />
<br />
*Rexroth, K. & Chung L. (1979). ''Ching-chao: Complete Poems''[M]. New York: New Directions.<br />
<br />
*Vermeer, Hans J. A. (1996). ''Scopos Theory of Translation''[M]. Heidelberg: TEXT con TEXT-Ver-lag.<br />
<br />
*付桂英. (2013). “三美”理论指导下李清照词英译的美感再现[D].上海:上海外国语大学.<br />
<br />
* 韩周文. (2014). 《生死疲劳》中文化负载词的英译研究——以目的论为视角[D].福州:福建师范大学.<br />
<br />
*郦青. (2005). 李清照词英译对比研究[Contrast Study on LI Qingzhao's Ci-Poetry]. [D].上海:华东师范大学.<br />
<br />
*李照. (2001). 目的论视角下的文化负载词翻译——试评林语堂的《吾国与吾民》[Translation of Culture-loaded Words Based on Scopos Theory -Comments on Lin Yutang's "Our Country and Our People"]. [D].北京:首都师范大学.<br />
<br />
* 廖慧华. (2010). 从目的论角度对比分析《李清照词》中文化负载词的翻译[D].衡阳:南华大学.<br />
<br />
*王仲闻. (2019) 李清照集校注 [Annotation on the Collection of Li Qingzhao's Ci-Poetry]. [M].北京:人民文学出版社.<br />
<br />
*许渊冲. (2006). 翻译与艺术[Translation and Art]. [M].北京:五洲传播出版社.<br />
<br />
*许渊冲. (2003). 宋词三百首[Three Hundred Ci Poems of the Song Dynasty]. [M].北京:中国对外翻译出版社.<br />
<br />
*许渊冲. (2003). 文学与翻译[Literature and Translation]. [M].北京:北京大学出版社.<br />
<br />
*杨健. (2000). 李清照词英译研究[English Translation Studies on Li Qingzhao's Ci-Poetry]. [D].南宁:广西大学.<br />
<br />
*张沉香. (2007). 功能目的理论与应用翻译研究[Scopos Theory and Applied Translation Studies]. [M].长沙:湖南师范大学出版社.<br />
<br />
*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
<br />
3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
<br />
=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Wang Weiwei 王维维. [2012(10)：46-47]. 从形合与意合角度分析林语堂《浮生六记》译本[J]. 英语广场·学术研究.<br />
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Zhu Yitian 朱怡天. (2013). 《浮生六记》林语堂英译本中文化负载词的翻译[MA]. 上海外国语大学硕士学位论文.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep "Chineseness" in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao 【专业 is missing】==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, "Chineseness" in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. (Wang Tao, 2018, 32)<br />
<br />
Idiom is a form of expression naturally to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the process od translating idoms from Chinese to English, "Chineseness" in idioms is often lost, since Chinese and English belong to different language systems,there exist great cultural differences between them. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text is kept in translated text as much as possible. <br />
<br />
This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English,translators should, according to the needs of a specific context, find a balance between foreignization and domestication, so that "Chineseness" in the original text can be kept in translated text as much as possible. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domestication<br />
<br />
idiom translation; cultural deficiency; cultural differences; foreignization; domestication--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
<br />
===汉语习语英译如何保持"中国性"===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。（王涛，2018，32）<br />
<br />
本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
=== Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural. (Wang Tao, 2018, 32)<br />
<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words．Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargons and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they were produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are national and cultural. (Wang Tao, 2018, 32)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 01:39, 18 December 2020 (UTC)<br />
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As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. (Jiang Lei, 2003, 54)<br />
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As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and thus enhance the communication between different cultures. As the essence of national culture, the translation of idioms plays an increasingly important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning precisly, but also realize the transfer of cultural connotations implied in idioms. (Jiang Lei, 2003, 54)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)<br />
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Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have some characteristics such as, concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for the communication between the China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people in different cultural backgrounds to establish coherent and unobstructed semantics when communicating. (Liu Ning, 2016, 81)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.<br />
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The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping "Chineseness" in idiom translation. In the second chapter, this article mainly discusses the reasons for cultural deficiency in Chinese idiom translation from four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignization and domestication translation in idiom translation. This chapter begins with a brief introduction of foreignization and domestication translation methods, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignization and domestication.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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===Chapter One An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)<br />
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Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture. (Jia Yunpeng, 2015, 65)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 07:00, 18 December 2020 (UTC)<br />
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====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness", in the translation of Chinese colloquial language. (Liu Ning, 2016, 81)<br />
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The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation. (Guo Jianzhong, 2000, 65)<br />
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The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss. (Liu Ning, 2016, 82)<br />
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====1.2 The Importance of Keeping "Chineseness" in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. (Wang Tao, 2018, 33)<br />
Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture. (Jiang Lei, 2003, 53)<br />
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=== Chapter Two The Reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of "Chineseness" in Idiom Translation from Chinese to English are mainly reflected in the following four aspects. (Qiu Nengsheng, 2019, 51)<br />
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====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. (Jia Yunpeng, 2015, 65)<br />
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For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures. In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身"（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. (Jia Yunpeng, 2015, 66)<br />
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Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom "望子成龙" was translated into "hope one’s children to become a dragon", it would lead to great misunderstanding. But we translate it into "hope one’s children will have a bright future", foreigners may not get the metaphoric meaning of the word "龙". This is what we said the loss of "Chineseness", namely, cultural deficiency. (Qiu Nengsheng, 2019, 52)<br />
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====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. (Wang Tao, 2018, 114)<br />
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For instance, the Chinese idiom "三顾茅庐", which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius. In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain. However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy. A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. (Qiu Jixin, 2002, 43)<br />
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From this story comes the idiom. If we just translate "三顾茅庐" into "repeatedly to request somebody to take up a responsible post” or "have visited the cottage thrice in succession to call on somebody repeatedly", foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. (Qiu Jixin, 2002, 43)<br />
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Likewise, the idioms like "班门弄斧" and "卧薪尝胆" are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate. (Qiu Jixin, 2002, 43)<br />
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====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also influences language expression. (Jia Yunpeng, 2015, 65)<br />
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In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms from Buddhism or related to Buddhism, such as "放下屠刀，立地成佛", "苦海无边，回头是岸", and "醍醐灌顶". Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. (Jia Yunpeng, 2015, 65)<br />
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Take "放下屠刀，立地成佛" as an example. The idiom "放下屠刀" (lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence "放下屠刀，立地成佛" (Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like "A killer becomes a Buddha at the moment he drops the knife to kill." and "A wrongdoer may become a man of virtue once he does good."; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading. (Jia Yunpeng, 2015, 65)<br />
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====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. (Jiang Lei, 2003, 54)<br />
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Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position. (Jiang Lei, 2003, 54)<br />
The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought, but it has not developed logical reason, among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. (Guo Jianzhong, 2000, 66)<br />
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The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures. (Jia Yunpeng, 2015, 66)<br />
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===Chapter Three Comparative Analysis of foreignization and domestication Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. (Guo Jianzhong, 2000, 65)<br />
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Domestication and foreignization translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domestication and foreignization, compares the different effects of the text translated repectively by domestication and foreignization method and discusses the way to keep "Chineseness" in idiom translation form Chinese to English. (Guo Jianzhong, 2000, 65)<br />
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====3.1 A Brief Introduction of foreignization and domestication Translation====<br />
Foreignization and domestication Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). <br />
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Domestication translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. (Jiang Lei, 2003, 53)<br />
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On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. (Jiang Lei, 2003, 53)<br />
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In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". (Venuti, 1995,105) <br />
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Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. (Jiang Lei, 2003, 53)<br />
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Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, "The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text", in order to eliminate the differences in language and culture in the translation. (Nida, 1993)<br />
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====3.2 The Application of domestication Translation in Idiom Translation====<br />
The ideal of Nida's domestication translation is the closest natural equivalent. Domestication translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. (Qiu Jixin, 2002, 42)<br />
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Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignization and domestication method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domestication method, we should realize that there are two premises to distinguish it: one is the domestication under the principle of fidelity, which is prescriptive and centered on the source language; another is domestication under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese. (Qiu Jixin, 2002, 42)<br />
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That is to say, domestication translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same semantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. (Qiu Jixin, 2002, 42)<br />
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For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domestication, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". (Jiang Lei, 2003, 54)<br />
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Another example of the application of domestication is the translation version of the famous Chinese novel 《红楼梦》 by David Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domestication. For the sentence "癞蛤蟆想天鹅吃。"(曹雪芹 165) , Hawkes translated it into " The toad on the ground wanting to eat the goose in the sky" [Hawkes, 2012, 242]. Here, Hawkes replaced "swan"(天鹅) with "goose"(鹅), since the associative meanings of "swan" and "goose" are completely different in western culture. (He Fang, 2019, 171)<br />
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====3.3 The Application of foreignization Translation in Idiom Translation====<br />
Foreignization translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. (Qiu Jixin, 2002, 43) <br />
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For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignization translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture. (Jiang Lei, 2003, 54)<br />
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Moreover, another example of the application of foreignization is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’s translation, Yang adopted the method of foreignization while confronting with cultural factors in translating. As for "癞蛤蟆想天鹅吃"[曹雪芹, 1791, 165], Yang translated it into "A toad hankering for a tatste of swan"(Yang Xianyi, 1978). Here, Yang keeps the "Chineseness" in source language through literal translation. (He Fang, 2019, 172)<br />
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Choosing domestication or foreignization is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignization and domestication shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domestication and foreignization. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. (Qiu Nengsheng, 2019, 56)<br />
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However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignization. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignization and domestication should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domestication or foreignization, communicative purpose and pragmatic environment all affect the choice of methods. (Qiu Nengsheng, 2019, 56)<br />
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For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignization in idiom translation, so that the "Chineseness" in idioms could be kept as much as possible. And Hawkes mainly used domestication in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods. (He Fang, 2019, 172)<br />
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===Conclusion===<br />
Fomestication and foreignization have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignization or domestication cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. (Guo Jianzhong, 2000, 65)<br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignization translation method can reserve enough space for readers to appreciate and analyze foreign cultures. (Qiu Nengsheng, 2019, 56)<br />
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The translator should have enough confidence in readers when adopting foreignization strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignization translation methods should be emphasized when translating idioms rich in cultural meaning. (Guo Jianzhong, 2000, 12) <br />
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However, the foreignization strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. (Qiu Jixin, 2002, 45)<br />
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In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture. (Qiu Jixin, 2002, 45)<br />
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*David Hawkes. (2012). The Story of The Stone. Shanghai Foreign Language Education Press.<br />
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*Venuti,L.The Translator′s Invisibility [M].London & New York:Routledge,1995:20<br />
<br />
*Nida, Eugene. A.(1993). Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press.<br />
<br />
*Nida, Eugene A. & Charles R. Taber. (1969). The Theory and Practice of Translation. Leiden: E. J. Brill.<br />
<br />
==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
<br />
===Abstract===<br />
As close communication between eastern and western countries,nowadays cultural influence is increasingly becoming more and more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
<br />
As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
<br />
===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
<br />
===关键词===<br />
谚语; 文化; 翻译方法 <br />
<br />
===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language- the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another,in which the effect of cultural background is behind language- the essence of best fruit of translation. The history of translation has been lasted for a long time, especially when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare.It is normal to see that each country has its own unique culture, and a country can be expolited under the cover abundant resources.English proverbs as a product of culture the bridge for cultural exchange has been studied since centuries ago.The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words which are the exact symbol of language,are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:39, 18 December 2020 (UTC)<br />
<br />
===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”.(Honeck 1997,12)<br />
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Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Champion 1966,15)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. <br />
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Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). <br />
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Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31) <br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. <br />
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Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. <br />
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What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. <br />
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Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning. <br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
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It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. <br />
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Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” (Burton Stevenson 1987,20)<br />
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As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher.(Cordry 1997,26-28)<br />
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Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others. <br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . <br />
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While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the word, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Difference in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into serval parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. <br />
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In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
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Different cultural heritage and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, within the range of translation, culture is a must during translation <br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. <br />
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The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. <br />
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As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
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In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
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====3.2 Foreignization over Domestication for Translation====<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. <br />
<br />
In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
<br />
For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. <br />
<br />
Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. <br />
<br />
Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
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Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
<br />
1.2 Characteristics of Chinese Neologisms<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
<br />
Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
<br />
2.1 Hornby’s Cross-cultural Translation Theory<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
<br />
2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
<br />
2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
<br />
2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
<br />
Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
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[1]Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
[3] Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote(<span style="color:red">the</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.(<span style="color:red">space</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been (<span style="color:red">delete that have been</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective(<span style="color:red">inappropriate</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into (<span style="color:red">add the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG(<span style="color:red">abbreviations of transliteration of Chinese characteristics"哥哥"</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of (<span style="color:red">through</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into (<span style="color:red">the following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in(<span style="color:red">springing up</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs (<span style="color:red">updating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening(<span style="color:red">developing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one(<span style="color:red">one after another</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
<br />
====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its(<span style="color:red">their</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
<br />
Chinese neologisms come from a wide range of sources(<span style="color:red">various ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this(<span style="color:red">such</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as (<span style="color:red">For example,</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)“人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing(<span style="color:red">increasingly strong</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its (<span style="color:red">them and their</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across (<span style="color:red">transending</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation(<span style="color:red">construction</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC), sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation (<span style="color:red">during translating</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed(<span style="color:red">improved</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC).(Jing Huang 2019,433)<br />
<br />
====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but (<span style="color:red">also</span>)cultural--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
<br />
=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the (<span style="color:red">following</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression(<span style="color:red">expressions</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,179)<br />
<br />
=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through(<span style="color:red">with</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) Chinese neologisms. (Kang Shiyong 2003,181)<br />
<br />
It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above(<span style="color:red">delete above</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
<br />
=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed(<span style="color:red">contained</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). (Kang Shiyong 2003,183)<br />
<br />
For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to (<span style="color:red">describes</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing (<span style="color:red">employing</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see(<span style="color:red">observe</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy(<span style="color:red">long</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC). For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)be spread in the process of translation.(Li Chunjiang 2015,64)<br />
<br />
====3.1 Transliteration====<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience(<span style="color:red">readers</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
<br />
For example, "大妈" is transliterated into "dama" and (<span style="color:red">has</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
<br />
====3.2 Literal Translation====<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of(<span style="color:red">delete a process</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) cultural transplantation. (Fu Rong 2015,82)<br />
<br />
The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect way (<span style="color:red">ways</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey(<span style="color:red">manifest</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC) its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains(<span style="color:red">conveys</span>) --[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not (<span style="color:red">add to</span>)--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 09:25, 18 December 2020 (UTC)strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
<br />
*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
<br />
*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a medium plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses the theoretical and practical significance of researching Chinese dish names. We summarize some points of view from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names.(Chu Yiyi 2017, 3-7)<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of a dining table, dietary structure or habits, the art of dietary decorations, and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From a semantic linguistic point of view, there are two structures in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the latter part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes. (Chu Yiyi 2017, 3-7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review the functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.(Chu Yiyi 2017, 6)<br />
<br />
And then we summarize what we have discussed before and point out the limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from the cultural aspect, cultural communication interconnects with economic and political aspects, which is one of the reasons why China attaching much importance to cross-cultural communication and transmission. (Chu Yiyi 2017, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. (Zhang Tingli 2015, 1-2)<br />
<br />
Some scholars have paved the way for further researches. Among these researches, almost all scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on ''A Bite of China'', a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors, and cultural elements.(Zhang Tingli 2015, 1-2) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
<br />
Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)<br />
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Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule, and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarizes three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication, and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Canadians in food discourse from a cultural perspective, which provides a glimpse into Chinese culinary identity. (Che Yimo 2019, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)<br />
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Similarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman was published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. (Lee Yi Yan 2016, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
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They found that concrete naming deals with the tangible aspects of a dish by incorporating the method of preparation, taste/aroma, the appearance of the dish, as well as container used. Under the guidance of their chapters, we can explore more in this infinite sphere. We pay tribute to the great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 08:41, 17 December 2020 (UTC)<br />
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=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
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(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
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Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. (Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍.(Mo Chuanxia & Yue Lin 2020,5)<br />
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As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into a paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in a baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. (Mo Chuanxia & Yue Lin 2020,5)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication.(Mo Chuanxia & Yue Lin 2020,5)<br />
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Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠, and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be a nonessential part of translating Chinese dish names because we often are encouraged to create our translation. But for long-term effects, chaos will lead to a negative impact on the economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners.(Chu Yiyi 2017,13) <br />
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The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
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The four words list below is a case in point: 煸, 焙, 焗, and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can be applied to a large number of texts but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. (Che Yimo 2019, 6)<br />
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After discussing cooking techniques in Chinese dish names, we will turn to the different flavors of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, the word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣, and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words is not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering a mouth-watering effect. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life.(Che Yimo 2019, 6) <br />
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But it's hard for the target reader to get the same effect as the source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent ones in English such as 什锦, 八宝, and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas translation loss and gain are inevitable, the underlying aesthetic effect plays an important role in the translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹, and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. (Che Yimo 2019, 6) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
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Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange-flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names. (Che Yimo 2019, 6)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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(2) Difficulty in Considering Different Cultural Backgrounds<br />
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Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)<br />
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The difference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning is lost in Western culture. Appropriate ways to deal with culture-loaded words or expressions become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, the signified meaning remains in the darkness. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". (Mo Chuanxia & Yuelin 2020, 7)<br />
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Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable). 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him to a delicious dish made of pork slices. Hu Zongxian felt satisfied with the dish and named it "刀板香". (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou).In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, many examinees were rushing to join an ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. To attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of tests. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)<br />
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片儿川 has special meaning for the person who is going to test. Similarly, foreign foods invade our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
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This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes, and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotations. Abstract meaning is mainly derived from legends, idioms, historical events, and auspicious words. When we start to translate Chinese cuisine, cultural considerations are an indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)<br />
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Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our minds. Whereas 龙 are often embedded with good connotations in Chinese cultures such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles), and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preferences between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish.(Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. (Wu Tingting 2017, 4)<br />
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Also, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former highlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse the target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamiliar with Chinese dishes. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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夫妻肺片 is a well-known dish mainly made of ox tongue, tripe, and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, the lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humorous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have a totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory to discuss the application of the theory into the C-E translation of Chinese dish names. (Wu Tingting 2017, 4)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. (Nida 1993, 127)<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist, and translation theorist. Functional equivalence theory focuses on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. (Nida 1993, 127)<br />
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Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, how the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their understanding of functional equivalence.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127) <br />
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The translator recreates the text in the target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations, and communicative needs or such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon.(Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of the source text in the target language, observing the target culture. The target language features in terms of contents, sentence structure, and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating to transfer the flavor of the source text while not violating target culture. (Nida 1993, 127)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. (Jeremy Munday 2016, 126)<br />
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In Nida's view, the success of the translation depends above all on achieving an equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and the reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)<br />
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Functional equivalence is mainly to enable the translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness, and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, lexicon, and cultural references to be essential to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized.(Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) <br />
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Except for equivalence, the reader's response plays an important role in functional equivalence theory. In contrast with traditional translation views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists criticize Nida's functional equivalence given the impossibility of achieving functional equivalence in the translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies.(Jeremy Munday 2016, 126) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence sets the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Principles on C-E translation abound given different original texts. When it comes to the C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included in the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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Therefore, we translators should list three ingredients clearly in the translation process. For example, in 扣三丝, some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to a word-for-word translation. Various translation skills should be involved in the translation process to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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It’s noted that a distinct cultural difference plays an important role in cultural communication. If a translator fails to deliver cultural connotation in Chinese cuisine, these cultural-loaded dish names lost their attraction towards foreigners. Even though native speakers can understand what Chinese cuisine refers to, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients.(Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for a well-off or prosperous future. Chinese people attribute their wish of getting more money to the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for a prosperous future in China but it’s disgusting in Western culture. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to an internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The scariest and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, cultural taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process. (Qing Zhang & Jiaqi Wang 2010, 885-888)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. (Chu Yiyi 2017, 9)<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients, and skills should be very clear in dish names. Lexical equivalence is the main purpose of a literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of the main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking.(Chu Yiyi 2017, 9)<br />
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The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use the literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC) <br />
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But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness.(Chu Yiyi 2017, 9)<br />
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But with the increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods, and ingredients. 手抓饼(Shredded Cake) is a case in point. As opposed to forks in Western culture, the Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But the literal translation is not a silver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too many ingredients or cooking procedures. If we apply to literal translation in this case, we will sacrifice simplicity to maintain faithfulness.(Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Also, some translators applied literal translation with annotation to render dish names. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In this case, not only can the foreigners know the basic meaning of the dish, but they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In this case, the translator tried to spread local culture in a dish name. (Chu Yiyi 2017, 9)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly dependent on Chinese pinyin such as Lanzhou, Jinhua, and Chongqing as we mentioned above.(Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, the explanation “Dongpo, a famous poet in the Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is the Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But few dish names originated from foreign languages. (Chu Yiyi 2017, 12)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) <br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor, and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken).(Siwei Yue 2013, 65-68) <br />
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The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so the Chinese give it a metaphorical dish name. Sauteed Vermicelli with Minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give the nickname “王八” for the turtle. 姬in 霸王别姬 sounds are similar to 鸡(chicken).(Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) <br />
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The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white, and red. The final process of making is to sprinkle on the soybean noodles, which look like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to the donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding.(Siwei Yue 2013, 65-68) --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
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As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually, 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish becomes popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens. From the strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We, translators, should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== Conclusion ===<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. (Yi-Yan Lee, 2016, 10)<br />
<br />
With the popularity of Chinese culture, there has been a resurgence of interest in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory to emphasize the importance of our research and try to find a research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names.(Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
<br />
There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering the region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, the cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 09:38, 17 December 2020 (UTC)<br />
<br />
=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
<br />
*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
<br />
*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
<br />
*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
<br />
*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
<br />
*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
<br />
*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
<br />
*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
<br />
*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
<br />
==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 法语语言文学 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from the untranslatability theory of Catford and loss of meaning theory of Newmark, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
<br />
===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
<br />
===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
<br />
===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
<br />
===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
<br />
===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role.(Wang Lijun 2008, 10)<br />
<br />
The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names.The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. (Wang Lijun 2008, 10)<br />
<br />
When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.(Wang Lijun 2008, 10)<br />
<br />
Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names. (Wang Lijun 2008, 10)<br />
<br />
===Chapter 1 An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
<br />
====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.(Catford 1965, 93)<br />
<br />
Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. (Catford 1965, 93)<br />
<br />
Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.(Catford 1965, 93)<br />
<br />
According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.(Catford 1965, 93)<br />
<br />
According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
<br />
====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
<br />
First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration. (Tan Zaixi 2004, 215)<br />
<br />
Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently. (Tan Zaixi 2004, 215)<br />
<br />
Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect. (Tan Zaixi 2004, 215)<br />
<br />
Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
<br />
====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
<br />
Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour.(Zhang Qiang 2017, 19) <br />
<br />
The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.(Zhang Qiang 2017, 19)<br />
<br />
The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.(Zhang Qiang 2017, 19)<br />
<br />
And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
<br />
Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
<br />
A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
<br />
Informative Function<br />
<br />
The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
<br />
<br />
Aesthetic Function<br />
<br />
If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
<br />
Cultural Function<br />
<br />
Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.(熊力游 2004, 84)<br />
<br />
===Chapter 2 Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
<br />
====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. (Cao Binbin 2016, 23)<br />
<br />
Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
<br />
====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.(Liu Chuang 2012, 120)<br />
<br />
The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
<br />
As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.(Liu Chuang 2012, 120)<br />
<br />
When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
<br />
====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.(Wang Lijun 2017, 23)<br />
<br />
====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.(Wang Lijun 2017, 24)<br />
<br />
====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.(Wang Lijun 2017, 24)<br />
<br />
====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.(Wang Lijun 2017, 25)<br />
<br />
Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
<br />
===Chapter 3 Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. (Wang Caiying 2009, 108)<br />
<br />
Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. (Wang Caiying 2009, 108)<br />
<br />
In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish.The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.(Wang Caiying 2009, 108)<br />
<br />
====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".(Wang Lijun 2017, 23)<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".(Wang Lijun 2017, 23)<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".(Zhang Qiang 2017, 26)<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".(Zhang Qiang 2017, 26)<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence.(Zhang Qiang 2017, 26) <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
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[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication, this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of Chinese dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and transmission.--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 08:14, 17 December 2020 (UTC)<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，继而才能选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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After thousands of years of precipitation and inheritance, Chinese food culture has emerged on the international stage and has gradually gained the favor and recognition of foreigners. Nowadays cultural exchanges among countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and transmission. Domestication and foreignization strategies can preserve the cultural elements of the original text to the greatest extent and solve some problems existing in the translation of Chinese dish names. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural background, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation from the perspective of domestication and foreignization. However,it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the expression of the former is reflected in the application of specific translation skills, and the application of the latter needs to be based on certain translation strategies. Therefore, this paper will discuss the application of translation strategies domestication and foreignization in the translation of traditional Chinese dishes using the name of Hunan cuisine as the corpus based on the corpus of Hunan dishes. (Xiong Bing 2014,84)--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 09:27, 18 December 2020 (UTC)<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
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===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
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尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
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*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=113481History of Translation Studies 102020-12-17T07:54:08Z<p>Han Wanzhen: /* Abstract */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
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====Syntax equivalence====<br />
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Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
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Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
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Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
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Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
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Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
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Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
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Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
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Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
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===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
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===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
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This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
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Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
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In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
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Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
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=====2.1.1 Lexical level=====<br />
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In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
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"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
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Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
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Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
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The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
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Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
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"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
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The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
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=====2.1.2 Syntactic Level=====<br />
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Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
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In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
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Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
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“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
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In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
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Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
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"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
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In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
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=====2.1.3 Discourse level=====<br />
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Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
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“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
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老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
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“可是这等于我也得撒谎。”<br />
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依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
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Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
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"Then I'd be lying, too," Lao Dao said.<br />
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Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
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The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
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====2.2 Functional Equivalence from Aspect of Style====<br />
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Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
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=====2.2.1 Rhetoric=====<br />
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First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
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Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
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Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
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Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
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It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
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Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
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=====2.2.2 Dialects=====<br />
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Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
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For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
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In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
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In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
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=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
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Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
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Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
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=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
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Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
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Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
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Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
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"Please accept this token of my appreciation."(Ken Liu 2015)<br />
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In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
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=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
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The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
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===Conclusion===<br />
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From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
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[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
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[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
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[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
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[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
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[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
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Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
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Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
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The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
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(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
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<br />
=Applicaton of Translation Theories=<br />
==Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen 202020080603== <br />
<br />
===Abstract===<br />
With the development of economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have been continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and also in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
With the development of economic globalization,exchanges between countries have become more and more frequent and areas of cooperation have been continued to expand.The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and also in guiding interpreting practice. Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize.--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 12:58, 16 December 2020 (UTC)<br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
===1.Introduction===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
<br />
===1.1 Introduction of Interpretive Theory===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
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===1.2 Introduction of Interpretation===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
<br />
===2. Literary Review===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
<br />
===2.1 The Research on Interpretive Theory===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
<br />
At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
===2.2 The Research on Interpretation under the Guide of Interpretive Theory===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
<br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
===3.Translation Strategies based on Interpretive Theory===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
<br />
===3.1 Free Translation===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
<br />
===3.2 Addition of Message===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
<br />
===3.3 Positive and Negative Translation===<br />
<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie 2020, 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
<br />
===Conclusion===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen 2014, 154-155)<br />
<br />
The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer 2001, 45-50)<br />
<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer 2001, 45-50)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
<br />
* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
<br />
During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
<br />
In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
<br />
=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
<br />
==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
<br />
==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
<br />
(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
<br />
(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
<br />
=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
<br />
“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
<br />
The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
<br />
==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
<br />
Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
<br />
==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
<br />
(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
<br />
(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
<br />
=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
<br />
The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
<br />
The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
<br />
In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
<br />
=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
<br />
The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
<br />
By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
<br />
Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
<br />
Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
<br />
Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
<br />
Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
<br />
Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
<br />
Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
<br />
WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
<br />
Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
<br />
Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
<br />
He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
<br />
Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
<br />
Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
<br />
Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
<br />
==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===1.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
<br />
In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
<br />
In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
<br />
All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===2. Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. "Lefevere's later work on translation and culture in many ways represents a bridging point to the 'cultural turn'."(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the "cultural turn" of translation proposed by Translation Studies. <br />
<br />
In general editor's preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as "a rewriting of an original text". Here, they explained that "rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society." (Lefevre 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
<br />
In the preface of the book, Lefevere looked back to the tradition of translation in western Europe and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs a deep exploration for cultural studies. (Lefevre 2003, xiii). <br />
<br />
Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the "cultural turn". The "cultural turn" was officially termed by Mary Snell-Hornby, meaning the move from translation as text to translation as culture and politics in her paper collected in the book ''Translation, History and Culture'' in 1990, whose publication was valued as the declaration of "cultural turn" of translation studies. (Lefevere and Bassnett 1990, 1-13)<br />
<br />
If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett's thoughts of "cultural turn", Translation, History and Culture: A Sourcebook, with abundant case studies, is proved to be a good illustration of their thoughts. <br />
<br />
The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. (Lefevre 2003, xiv)<br />
<br />
I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear fresh and narrate their feelings of being translators. Through reading the scholar's letters or their original statements, we can review their thoughts on the basis of our understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others. <br />
<br />
I read translators' inferiority in Dryden's words and admire Cicero's courage to assert free translation to defend the privilege of translators. He said that "I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek". (Lefevere 2003, 47). <br />
<br />
In this part, I will analyze John Dryden's three types of translation and his comparison of "author and translator" to "master and slave" through the excerpts collected in Translation, History and Culture: A Sourcebook. (Lefevere 2003, 24;102-105).<br />
<br />
Translation deals with authority and power. A translator rewrites or manipulates the original text in service of power. (Lefevere 2003,2). The role a translator plays in translation depends on the power he is submissive to. In this part, the author analyzes Dryden’s comparison of "author and translator" to "master and slave" in hope for an exploration of the reasons of the translator’s inferiority in translation. It is believed that ''Translation, History and Culture: A Sourcebook'' is written to stress the function of translation as a shaping force.(Lefevere 2003, xii). Therefore, the discussion of Dryden's views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
<br />
Lefevere extracted two statements by Dryden and relatively placed them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden's translation of Ovid's Epistles published in 1680. (Lefevere 2003, 102).<br />
<br />
In the preface, Dryden proposed three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). <br />
<br />
Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden's vivid simile, translating the poem in such a way is like "dancing on ropes with fettered legs". The dancer needs to be cautious of falling, so it is hard to expect gracefulness of motion of him. (Lefevere 2003, 103).<br />
<br />
Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation "to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age and in our country".(Lefevere 2003, 103). <br />
<br />
As such, the translator needn't care about the author's elaborative use of words or subtle spirit, but to write a poem in the author's style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author's work, but a new produced one, which does express the translator's talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. (Lefevere 2003, 103).<br />
<br />
Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. "tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance".(Lefevere 2003, 104).<br />
<br />
It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that "he may stretch his chain to such a latitude".(Lefevere 2003, 105). In conclusion, a translator can be allowed liberty for the expression, but the sense of an author is to be respected against violation. <br />
<br />
Dryden's three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translation, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019).<br />
<br />
However, in Chapter Two, in "Dedication" to his translation of the Aeneid, Dryden argued that "We are bound to our author's sense, though with the latitudes already mentioned".(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. "But slaves we are, and labor in another man's plantation; we dress the vineyard, but the wine is the owner's; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty." (Lefevere 2003, 24). <br />
<br />
Dryden's words reflect the translator's inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. (Niu Yunping, 2014). <br />
<br />
A scholar concludes that under the influence of classicism the English cultural circle also showed their tribute to the "classical writers" of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author's overriding authority was beyond questions. (Niu Yunping, 2014).<br />
<br />
Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73). <br />
<br />
About the value of this book, Translation, History and Culture: A Sourcebook is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, many texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003, xiii).<br />
<br />
===3. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005, 2). <br />
<br />
In the FAQ passage, the author explained why he wrote this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i). It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. <br />
<br />
Then, it follows the analysis of this book. This book might be divided into three parts: part one, consisting of chapter one to six, discusses the tradition of Chinese translation studies. Part two, consisting of chapter seven to nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. In part three, Liu illustrates the significance of Wittgenstein's philosophy to translation studies in chapter ten and eleven. And he respectively analyses Benjamin’s view on translation, the originality of translation, and translation is the transcendence of the original text in chapter twelve, thirteen, and fourteen. (Wang Jianguo, 2006)<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005, 33). <br />
<br />
He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. (Liu Miqing 2005, 43).<br />
<br />
The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. (Liu Miqing 2005, 38-39).<br />
<br />
Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. (Liu Miqing 2005, 150).<br />
<br />
Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005,179). <br />
<br />
The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005, 288).<br />
<br />
However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work. (Liu Miqing 2005, 288).<br />
<br />
Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. (Liu Miqing 2005, 292-293).<br />
<br />
The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game is the basic idea of the translation functionalism”. (Liu Miqing 2005, 402).<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation. Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. (Liu Miqing 2005,44).<br />
<br />
Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. (Liu Miqing 2005,44). For instance, during the period of Sectarian Buddhism, in ''Pinimujing'', the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. (Fang Litian, 1987).<br />
<br />
Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). <br />
<br />
In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005, 46). <br />
<br />
As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). <br />
<br />
The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). <br />
<br />
The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). <br />
<br />
The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).<br />
<br />
Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on ''A Comparative Study of Chinese and Western Translation Principles''. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). <br />
<br />
Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study. (Lu Wei, 2010).<br />
<br />
===4. Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
===4.1 From the aspect of the content===<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
===4.2 From the aspect of the arrangement===<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently.<br />
<br />
Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook''. Taylor & Francis e-library.<br />
<br />
André Lefevere & Susan Bassnett. (1990). ''Translation, History and Culture''. London &New York: Pinter Publishers.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World]. Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies''. Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui 202070080622 英语笔译==<br />
<br />
===Abstract===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
===Key Words===<br />
Chinese and Western, translation theory, development, trend<br />
===摘要===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
===关键词===<br />
中西方，翻译理论，发展，趋势<br />
===Introuction===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period.<br />
<br />
Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.(Gentzler, Edwin.1993.)<br />
===The Four Periods of Development of Chinese Translation Theory===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation.（Chen Fukang.2015.）<br />
<br />
Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.（Chen Fukang.2015.）（quotation missing）--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 14:10, 16 December 2020 (UTC)<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history.（Chen Fukang.2015.）<br />
<br />
Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century.（Chen Fukang.2015.）<br />
<br />
Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today.（Chen Fukang.2015.）<br />
<br />
His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country.（Chen Fukang.2015.）（paragraph too long）--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 14:10, 16 December 2020 (UTC)<br />
<br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: <br />
<br />
(1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation.（Chen Fukang.2015.）<br />
<br />
Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.（Chen Fukang.2015.）<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics.（Chen Fukang.2015.）<br />
<br />
Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.（Chen Fukang.2015.）<br />
===Prospects for the Development of Contemporary Chinese Translation Theory===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation.(Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. (Wang Dongfeng. 2014（4）:7-8. )<br />
<br />
“Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). <br />
<br />
In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.(Lan Hongjun, 2018). <br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages.(Wang Dongfeng. 2014（4）:7-8. ) <br />
<br />
Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. (Wang Dongfeng. 2014（4）:7-8. )<br />
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According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. (Wang Dongfeng. 2014（4）:7-8. )<br />
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The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.(Wang Dongfeng. 2014（4）:7-8. )<br />
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===The Historical Development of Western Translation Theory and Its Classification===<br />
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Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. <br />
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The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
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The School of Thought and the Main Characteristics of Western Translation Theory<br />
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Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text.<br />
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Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. <br />
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The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. <br />
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These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. <br />
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Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. <br />
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Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. <br />
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The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.(Bassnett. 1980.)<br />
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The Response of Western Translation Theory in China’s Translation Industry<br />
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As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. <br />
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Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.(Cao Ruiming. 2006（1）：45-47.)<br />
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===Analysis of Theoretical Research Status===<br />
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Descriptive Analysis of Translation Theory Research<br />
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First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.(Nida, E. A. 1964.)<br />
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Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. <br />
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The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.(Gentzler, Edwin.1993.)<br />
Systematic Analysis of Translation Theory Research<br />
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First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
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Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
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Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
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Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. <br />
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Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. <br />
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This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
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Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).<br />
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The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. <br />
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The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
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===Trends in Translation Theory Research===<br />
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Interdisciplinary cooperation and integration<br />
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Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. <br />
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In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.（Su Yue. 2009（6）:121-122.）<br />
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Return to culture development<br />
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The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
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Seeking Common Ground while Surviving Differences in Cultural Translation<br />
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Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.（Su Yue. 2009（6）:121-122.）<br />
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===Conclusion===<br />
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From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
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===References===<br />
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[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980.<br />
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[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
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[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
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[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
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[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
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[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
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[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
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[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
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==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
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==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
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==='''Key words'''===<br />
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Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
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==='''摘要'''===<br />
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归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
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==='''关键词'''===<br />
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归化，异化，文化负载词，跨文化交流<br />
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===''' Introduction of Domestication and Foreignization '''===<br />
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Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
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On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
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For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
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==='''Analysis on Culture Differences in Translation'''===<br />
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Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
<br />
For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
<br />
<br />
If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
<br />
For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
<br />
In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
<br />
'''3.2.1 Early translation practice'''<br />
<br />
Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
<br />
'''3.2.2 The awareness of an academic discipline'''<br />
<br />
Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
<br />
'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
<br />
==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
<br />
For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
<br />
4.1 Contributions of early linguists to translation<br />
<br />
As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
<br />
Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
<br />
4.2.2 The influence of discourse linguistics<br />
<br />
For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
<br />
As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
<br />
In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
<br />
Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
<br />
==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
<br />
==='''References'''===<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
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==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan 202020080674 亚非语言文学波斯语方向 ==<br />
===Abstract===<br />
Liang Shiqiu and Zhu Shenghao are both outstanding representatives of Shakespeare's plays translated in 20th century Chinese literature. Zhu Shenghao lived in a time of war and turmoil , and lived a hard and poor life , so his translations were both imbued with deep patriotism, and his translations were based on naturalization strategies. As a scholar who returned from overseas studies, Liang Shiqiu believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the translation process with the purpose of spreading the culture of foreign countries.<br />
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===Keywords===<br />
translation; translator; cultural identity; Shakespeare's plays<br />
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===摘要===<br />
梁实秋和朱生豪都是20世纪中国文学界翻译莎士比亚戏剧的杰出代表人物。朱生豪生活在战火纷飞，动荡不安的年代，生活过得很艰苦和贫困，所以他的翻译中都蕴含了深深的爱国主义情怀，翻译以归化策略为主。梁实秋作为海外学成归来的学者，认为文学是天才创作的。所以他以传播异国的文化为目的，在翻译过程中采取了异化策略。<br />
<br />
===关键词===<br />
翻译；译者；文化身份；莎士比亚剧<br />
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===Introduction===<br />
Translating a work is a re-recognition and re-expression of what the translator knows and transmits. On the one hand, the translator transmits the content of the original author, and on the other hand, the translator also incorporates his or her own interpretation and understanding into it. In traditional translation studies, whether the translation is faithful to the original work is the key criterion to measure the goodness of a translated work, and it is also an important criterion to judge a translator's qualification or otherwise. (Many. 2018: 85) Therefore, the translator plays an important active role in both translating the content and interpreting it, and the translator is the first person who is in direct contact with the original text.<br />
<br />
Benjamin, the famous German literary critic, once said : "In any discussion of translation, the traditional concept always revolves around fidelity and freedom: that is, the freedom to reproduce the original faithfully and the fidelity to the original in the reproduction." (Benjamin. 1968/2004: 20) However, in the process of translation, besides being faithful to the direct expression of the original, translators also have their own translation characteristics and strategies. The issue of "cultural identity" has also received more and more attention. (Fu, Wenhui. 2011: 16)<br />
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There have been many Chinese translations of Shakespeare's plays in China, among which Zhu Shenghao and Liang Shiqiu are both classic representatives of Shakespeare's plays in translation. However, they differ in many aspects such as the purpose of their respective translations, translation styles, and translation contents. The reason for this is that the influence of their cultural identities on their translations cannot be ignored. This paper will try to explore the influence of their respective cultural identities on the translation purposes and translation contents by comparing their cultural identities and the social and cultural backgrounds in which they lived, so as to provide guiding inspirations and suggestions for translation practice activities.<br />
<br />
=== Introduction to the identity of the translator===<br />
Translators are also readers, however, they act as readers in a special sense; the ultimate goal of a translator is not to read and understand the original text, but to convey the original text he reads by interpreting it in another linguistic symbol (Wu Delu. 2016:211). Both Liang Shiqiu (1903-1987) and Zhu Shenghao (1912-1944) were famous translators of Shakespeare in China in the twentieth century, and their translations have stood the test of time. The contributions that Liang Shiqiu and Zhu Shenghao made to the Chinese literary world are well known.<br />
<br />
Cultural identity, or cultural identity, (Wang Ning. 1999:45) mainly includes a nation, group or individual's sense of identity with its own culture and perception of self-image,( Wang Zhenping. 2017:68) which is characterized by the fact that cultural identity carries the self-identified and recognized cultural characteristics of a certain group, and the manifestation of these characteristics in group members varies in strength and weakness depending on the objective environment. Cultural identity is expressed through the way people communicate, interpersonal relationships, and behavioral norms (Liu Shuang. 2000:90), and it is stable and fluid.<br />
<br />
"Although Liang Shiqiu and Zhu Shenghao are both known in contemporary times, they are different in terms of translation purpose, style, technique, and even phrasing, forming two different schools of Shakespeare translation in China." (Xi Yongji. 2007:245)<br />
<br />
====Zhu Shenghao's Cultural Identity====<br />
Zhu Shenghao is a famous translator. He was born on February 2, 1912, in Jiaxing, Zhejiang Province, to a family of small, declining merchants. Zhu Shenghao began to translate Shakespeare in 1935, but the translation process was difficult and the conditions were tough (the Japanese attacked Shanghai in 1937 and the city was in flames. Zhu Shenghao's house was burned down by the Japanese, and he escaped with the Oxford edition of the complete works of Shakespeare and some of his translations. (Most of his translations were burned by the Japanese.) However, he persisted in his translation career and devoted himself to it, eventually leaving us forever in 1944 due to lung disease from overwork.<br />
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In less than ten years, he translated a total of thirty-one and a half Shakespeare plays with amazing perseverance and talent. Later, his wife, Song Qingyu, compiled all his translations and passed them on to the World Book Bureau in Shanghai, which published The Complete Works of Shakespeare in the fall of 1947. Many Shakespeare researchers could not believe that the Chinese could write such a high quality translation. It is easy to see that his remarkable talent was recognized both at home and abroad.<br />
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Throughout the above, Zhu Shenghao lived in a time of war and turmoil, experienced the May Fourth Movement and other tides, and his translations were imbued with a deep sense of patriotism, so his translation of Shakespeare's plays was based on naturalization strategies. (Yan Xiaojiang. 2010: 95) As a patriotic young man, he longed for China to be understood and to transmit and promote Chinese culture. The so-called naturalization means that the language and culture are the main focus, which ensures the fluency of the translation, reduces the strangeness of the original text, and allows the target language readers to better understand the original text.<br />
<br />
====Liang Shiqiu's Cultural Identity====<br />
Liang Shiqiu, whose original name was Zhihua, was born in Beijing. He was a famous Chinese modern and contemporary essayist, scholar, literary critic, translator, and the first authority on Shakespeare in China. He studied at the English Department of the University of Colorado, Harvard University and Columbia University Graduate School.<br />
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However, it is worth mentioning that Liang believes that literature is a creation of genius. Liang repeatedly said, "All civilization is the original creation of a very few geniuses", "literature and art are the original creation of a few geniuses", "there is no literature and art for the majority, and literature and art are not for the majority ". (Liang Shiqiu: R.O.C. 23) "The highest art can only be understood by a few ...... Art has its own many grades, so the appreciation of art also has many grades." <br />
As for the satisfaction of the literary and artistic requirements of the general public, Liang Shiqiu arranged for them the arts such as story-telling and popular literary works, because their knowledge could only understand such works and they were only interested in such arts, as for the great works of art, like Shakespeare's plays, that naturally only the great artists could appreciate and appreciate them. Liang Shiqiu's mistake was to exaggerate the role of heroic figures such as geniuses and completely ignore the role of the general public in the creation and reception of art. (Wang Qili. 2004: 12) <br />
<br />
We can see that Liang Shiqiu was a scholar who returned from overseas, but he advocated "genius literature" and ignored the role of the people in art and culture. Liang Shiqiu began his translation of Shakespeare in 1930, and it took him nearly 40 long years to complete the translation of this masterpiece, which had a profound impact on the Chinese literary world. (Zhou Li. 2016:30) At the same time, his literary thought was largely influenced by Western classicism and neo-humanism, so when translating, he mostly adopted the strategy of alienation.<br />
<br />
====Foreignization and domestication Strategies====<br />
According to Venuti, domestication is "bringing the original author into the desired language and culture of the translation", while dissimilation is "accepting the linguistic and cultural differences of the foreign work and bringing the reader into the foreign situation" (Venuti, 1995:20). (Venuti, 1995:20)<br />
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Domestication means to localize the original language, to take the target language or the readers of the translation as the home, and to adopt the expressions that the target language readers are accustomed to in order to convey the content of the original. The translator is required to get closer to the readers of the target language, and the translation must become an authentic national language. This method helps readers understand the translation better and enhances the readability and appreciation of the translation.<br />
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The method of Foreignization is: "the translator does not disturb the author as much as possible, so that the reader moves closer to the author". In translation, it means absorbing the expressions of foreign languages, requiring the translator to draw closer to the author and adopt the expressions corresponding to the source language used by the author to convey the content of the original text, that is, to take the language and culture of the original text as the home. Centering on the language and culture of the original language, the cultural characteristics and exoticism of the original language are preserved as much as possible; (Yan Xiaojiang. 2010: 95) Using the strategy of Foreignization helps readers better appreciate the differences in national culture, national characteristics and exotic elements such as language style features.<br />
<br />
===The cultural identity of translators in translation===<br />
First, the translator is the second pair of eyes of the reader. "For most readers who do not understand the original work, (the translator's interpretation) is the only way to enter the world of the original work" (Xu Jun 2014: 220). Therefore, the translator's performance in translation is directly related to the reader's acceptance. Moreover, under the translator's subjective role, "the flower of life of the original work gains a continuous, up-to-date and most flourishing opening in the translation" (Ben-jamin 1968/2004: 20). The translator is, in turn, the bearer and transmitter of the author's work. A translator's contribution is unquestionable if his or her translation is recognized by the public or the academic community.<br />
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Liang Shiqiu's and Zhu Shenghao's translations have their own strengths, Liang's for scholars to study, Zhu's for the popularization of Shakespeare's works, and both translations interpret classic literary works from different perspectives. (Yan Xiaojiang. 2010:98) But both have made great contributions to world literature.<br />
<br />
====In terms of the original intention of translation====<br />
The reasons for Zhu Shenghao's translation of Shakespeare have also been explored, and all of them agree that personal interest, patriotic thought, dedication and financial embarrassment were the main motivations for his translation of Shakespeare. Here, we prefer to consider "interest" as the primary motivation. (Qiu Yunchen. 2010:591) Zhu Shenghao himself said, "I love Shakespeare's plays so much and so only that I have tried to read the whole text at least ten times from the beginning to the end. ......" Zhu's love for Shakespeare is so strong that "He was so passionate about Shakespeare that he would not stop reading Shakespeare, not eating it. <br />
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In addition, because Zhu Shenghao was born in an ordinary family and his parents died at an early age, his life was difficult, and he mentioned in his translations that he had to pay for translating Shakespeare's plays. Economic reasons also drove his perseverance in translating, and furthermore, Zhu Shenghao lived in a time of war and experienced the May Fourth Movement and other fashions, and his translations contained deep patriotism, a desire for China to be understood and to transmit Chinese culture. This patriotic sentiment also inspired his determination to translate Shakespeare's plays.<br />
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Liang Shiqiu believes that there is a distinction between elegant and vulgar literature, genius is to appreciate literature, the general public to read are popular literature. In Liang Shiqiu's view, not only the subject of creation can only be a very small number of geniuses, that is, the appreciation of literature is also the patent of a very small number of talented people, "the highest art only a few people can understand ......, literature and art is not the majority." (Liang Shiqiu. 1988:117). According to Liang Shiqiu, "literature is created by genius".<br />
<br />
When he studied at Harvard University, he took the course "Literary Criticism after the Sixteenth Century" by the American neoclassicist Byrd Byrd, and was greatly influenced by Western humanist thought in literary thought and the Western cultural environment, so he set out to translate Shakespeare's plays with the aim of spreading the idea of foreign culture. Liang Shiqiu's translation of Shakespeare aimed to "preserve the most authentic things" and to convey the author's meaning visually. Liang Shiqiu's translation of Shakespeare was very faithful to the original text, and his opposition to "hard translations" and "bent translations" shows that he advocated faithfulness and fluency in translation. (Xiao Li. Li Xiaoying. 2012:95)<br />
<br />
====In terms of the content of the translation (taking the translation of Shakespeare as an example)====<br />
Zhu Shenghao stated at the beginning of his translation: "My aim in translating this book is, first, to maintain the charm of the original work to the greatest extent possible, and then to consider the second point if it is not feasible, that is, to convey faithfully the meaning and feelings of the original text in simple and easy-to-understand sentences; but I dare not agree with the rigid translation of word-by-word comparison.... I would like to be a reader and check the translation for any ambiguities. I must also pretend to be an actor on the stage, and examine whether the tone of speech is smooth and whether the syllables are in tune. It often takes days to think hard about a word or phrase that is not agreeable." (Zhu Shenghao. (2010:36) This shows that Zhu Shenghao's translation of Sha plays more attention to the performance function of drama.<br />
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For example: ( the translation of Zhu Shenghao)<br />
EGEUS: Stand forth，Demetrius． My noble lord，<br />
伊吉斯:走上前来，狄米特律斯。殿下，这个人，<br />
This man hath my consent to marry her．<br />
是我答应把我女儿嫁给他的<br />
Stand forth，Lysander．<br />
走上前来，拉山德。<br />
And，my gracious Duke， This man hath bewitched the bosom of my child．（莎士比亚.2011：22）<br />
殿下，这个人引诱坏了我的孩子 （朱生豪. 2013：9）<br />
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In addition, influenced by traditional Chinese moral and ethical thinking, when obscene words and indecent phrases appeared in the original text, Zhu Shenghao basically "purified" or arbitrarily rewrote them, or simply deleted them without translation. Perhaps it is also the fact that his translations conform to the requirements of Chinese moral culture that makes his works so well-received. The advertisement published by World Bookstore clearly states two sentences: "The original text is brilliant, a treasure of world literature ornaments; the translation is beautiful and fluent, keeping the charm of the original work. <br />
For example, his translation. <br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，<br />
Or I will shake thee from me like a serpent． (Ⅲ． ⅱ) (莎士比亚.2011:110)<br />
<br />
拉山德:放开手，你这猫! 你这牛蒡子! 贱东西，放开手!<br />
否则我要像摔掉身上一条蛇那样摔掉你了(莎士比亚．2013:117 )。<br />
<br />
Liang Shiqiu believed that translation should be faithful to the original text, so his translation content can be summarized as "faithfulness and fidelity". The style of "faith" and "faithfulness" has been developed. (Li Jiawei/Hui Lijun. 2017:75) Because of this faithfulness, Liang Shiqiu believed that any arbitrary rewriting or deletion of the original work would be unfaithful to the work, and that the vulgar language in Shakespeare's plays has its specific role in portraying characters and increasing the stage effect. Therefore, he kept the obscene words in the original text intact in the translation process.<br />
<br />
First: Stay true to the original text and try not to delete or subtract from it.<br />
LYSANDEＲ: Hang off，thou cat，thou burr! Vile thing，let loose，Or I will shake thee from me like a serpent． (Ⅲ． ⅱ) (莎士比亚.2001:110)<br />
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Translation of Liang Shiqiu:<br />
赖， 走开，你这个猫，你这个缠人的东西! 下流的东西，松手，<br />
否则我要把你像是毒蛇一般的甩开(莎士比亚.梁实秋译2001:110)。<br />
<br />
HELENA She was a vixen when she went toschool: <br />
And though she be but little，she is fierce．(Ⅲ． ⅱ) (莎士比亚.梁实秋译2001:116)<br />
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Translation of Liang Shiqiu:<br />
海 上学时她就是个狐狸精。<br />
她虽然身材小，她很凶(莎士比亚.梁实秋译2001: 117) 。<br />
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Second, Liang Shiqiu's translations retain the punctuation of the original texts (Li Jiawei/Hui Lijun. 2017:75) Liang believes that retaining punctuation makes the translations more "Shakespearean". "The punctuation used by Shakespeare may seem less formal, but in fact it is a self-contained system, designed to point out the effect of intonation when the actors recite their lines. Based on this clarification, I then decided to preserve as much of Shakespeare's original punctuation as possible in a text, with the result that where there is an original sentence, there is a translation". (Liang Shiqiu. 1966) <br />
Therefore, Liang Shiqiu's translation of Shakespeare pays more attention to the literary function of drama and more attention to the stage function of literature. <br />
For example, a fragment of Liang Shiqiu's translation of Hamlet.<br />
<br />
Queen. There is a willow grows aslant a brook,<br />
That shows his hoar leaves in the glassy stream;<br />
There with fantastic garlands did she come,<br />
Of crow-flowers, nettles, daisies, and long purples,<br />
That liberal shepherds give a grosser name.<br />
But our cold maids do dead man’s fingers call them:<br />
There, on the pendent boughs her coronet weeds<br />
Clambering to hang ,an envious sliver broke,<br />
When down her weedy trophies and herself<br />
Fell in the weeping brook. Her clothes spread wide;<br />
And, mermaid-like, awhile they bore her up;<br />
Which time she chanted snatches of old tunes; As one<br />
incapable of her own distress,<br />
Or like a creature native and indu’d<br />
Unto that element: but long it could not be<br />
Till that her garments ,heavy with her drink,<br />
Pull’d the poor wretch from her melodious lay<br />
To muddy death.<br />
（shakespeare, hamlet, act Ⅳ, scenceⅦ）<br />
<br />
The translation of Liang Shiqiu：<br />
河边有一株斜长着的杨柳，白叶倒映<br />
在玻璃似的流水里；他就来到那个地方，拿着些奇异的花圈，<br />
扎的是毛莨、荨麻、延命菊，以及粗野牧人呼之不雅之名而纯<br />
洁女郎都呼为“死人指”的紫兰。 就在那里，她爬上树枝想去<br />
挂她的花圈，无情的枝子断了；她的花圈和她自身于是坠入<br />
呜咽的河流。 她的衣服展开，像是鲛人似的，把她浮上来一会<br />
儿，这时节她唱了几句古歌，好像不知自身痛苦似的，又好像<br />
是水下生长的动物似的；但是这情形没有多久，她的衣服湿<br />
透就变重了，于是把这可怜的人儿于曼声高唱中扯到污泥的<br />
死所去了。<br />
<br />
===Conclusion===<br />
The translator's cultural identity is impressed by various factors such as the different backgrounds of the translator's life and the different cultural ideas he or she has received, and this identity is present in the translator's translation works almost all his or her life. In other words, the translator's cultural identity has a great and lasting influence on the choice of his or her translation strategy, and it can also be said that readers can learn the translator's cultural identity through his or her translation works. <br />
<br />
For example, Zhu Shenghao, who lived in the era of constant war, had a deep patriotic feeling. So he wanted China to be understood by the world or more countries, to be able to transmit and carry forward Chinese culture. In addition, he was influenced by the deep-rooted moral and ethical thoughts of traditional Chinese culture, so he adopted a naturalization strategy in the translation process. However, looking at the translator Liang Shiqiu again, as a scholar who returned from studying in the West, he received the idea of Western humanism, and in addition, he believed that literature was created by genius. Therefore, he adopted the strategy of alienation in the process of translation with the aim of spreading foreign culture, and translated the original text word by word, sentence by sentence, and presented it to the readers without evasion. <br />
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By briefly exploring the cultural identities and translation ideas of the two translators, we can see that both of them have their own merits, but also their own disadvantages. Throughout the contemporary era, the phenomenon of cultural globalization is also increasing, and most of the excellent works have been translated into multiple languages and spread, but for the translators, we should learn from the advantages of the previous translators, but that is, we should combine the East and the West, and master the translation skills to maintain the content of the original text to the greatest extent and ensure the accuracy of the text.<br />
<br />
===References===<br />
Fu Wenhui付文慧．多重文化身份下之戴乃迭英译阐释［The Interpretation of Dai Naidian's English Translation under Multiple Cultural Identities］中国翻译[ Chinese Translation]，2011，32(6):16—20．<br />
<br />
Yan Xiaojiang严晓江． 梁实秋与朱生豪莎剧译文特点之比较[A Comparison of the Characteristics of Liang Shiqiu's and Zhu Shenghao's Translations of Shakespeare]南通大学学报(社会科学版)[Journal of Nantong University (Social Science Edition)，2010，26(4)<br />
<br />
Liang Shiqiu.梁实秋. 翻译莎士比亚[M]//梁实秋. 莎士比亚诞辰四百周年纪念集. [Translation of Shakespeare by Liang Shiqiu. Shakespeare's 400th anniversary]. 台湾: 中华书局[Taiwan:Zhong-Hua Book Bureau].1966.<br />
<br />
Qiu Yuchen.邱蕴琛. 小议朱生豪译莎动因[A small discussion on the motivation of Zhu Shenghao's translation of Sha].科技信息[Science and Technology Information].2010,(07):448-591.<br />
<br />
Zhou Wen周文. 朱生豪翻译观探微 [An exploration of Zhu Shenghao's concept of translation].科技信息(科学教研) [Science and Technology Information (Science Education and Research)].,2007,(22):127-128.. <br />
<br />
Xi Yongji奚永吉 . 莎士比亚翻译比较美学 [Comparative aesthetics of Shakespeare translation ] 上海：上海外语教育出版社[Shanghai: Shanghai Foreign Language Education Press].2007.<br />
<br />
Wu Delu.吴得禄.译者文化身份对翻译的影响[The influence of translators' cultural identity on translation].读书文摘[Reading Digest].2016(08):211.<br />
<br />
Wang Ning王宁．文学研究中的文化身份问题[Cultural Identity in Literary Studies] 外国文学[Foreign Literature].1999(4):48—51．<br />
<br />
Liu Shuang刘双．文化身份与跨文化传播[Cultural identity and cross-cultural communication]外语学刊[Journal of Foreign Languages]，2000(1):87—91．<br />
<br />
Wang Qili王岐立．梁实秋文学思想浅析：[An analysis of Liang Shiqiu's literary thought]:中山大学研究生学刊 [Graduate Journal of Sun Yat-sen University].2004<br />
<br />
Zhu Shenghao 朱生豪.译者自序[Translator's Preface].文学界(专辑版)[Literature (album edition)].2010(09):36.<br />
<br />
Shakespeare.莎士比亚 四大喜剧 梁实秋译[The Four Great Comedies translated by Liang Shiqiu].北京:中国广播电视出版社.[Beijing: China Radio and Television Press].2001<br />
<br />
Shakespeare.莎士比亚． 仲夏夜之梦 朱生豪译．[A Midsummer Night's Dream translated by Zhu Shenghao].上海:上海世界图书出版公司 [Shanghai: Shanghai World Book Publishing Company],2013．<br />
<br />
Liang Shiqiu.梁实秋 文学与革命.偏见集[Literature and Revolution. The collection of prejudices].南京:正中书局[Nanjing: Zhengzhong Shuji].中华民国二十三年七月.<br />
<br />
==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
<br />
===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
<br />
===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
<br />
===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
<br />
In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
<br />
According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
<br />
[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
<br />
[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies== Sagara Seydou , Student No :201911080004, Major ;Translation Studies <br />
Translation Strategies <br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies.<br />
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Key words: translation strategies and translational problems.<br />
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This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
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Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. Chesterman’s (1997)<br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
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The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=20201221_trans&diff=11345720201221 trans2020-12-17T07:34:01Z<p>Han Wanzhen: /* Han Haiyang 韩海洋 */</p>
<hr />
<div>==Cao Runxin 曹润鑫==<br />
The idea that tones discerned in verbal art will reflect the mood of the relationship between the people and the state makes frequent appearances through Chinese literary philosophy, and it frequently enters the world of modern politics, as work on the modern Chinese folklore movement will attest (Hung). <br />
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Another more recent sample is the expression “setting the tone” [定調子] describes the degree of condemnation in a Cultural Revolution era Big Character poster. This modern example displays a relatively cynical view of the function of tone; the power to set tone is in the hands of the accuser, but its strength reflects the crime of the victim.In the world of literature and arts policy, “New Tone” 新基調 became the standard Chinese socialist line against precisely such works as our “provincial leader” above castigated as “pei pei pei-ing”.<br />
==Chang Huiyue 常慧月==<br />
The term “tone” (particularly as diao) has acquired negative connotations over the past two of decades, at least in part because of its role in politicoliterary battles. Even editors sympathetic to “new tone” values distance themselves from the term (Yang, Zhu). In a parallel strategy, contemporary zawen are written in covert form, more like “East Station,” than like “Pei pei pei!”?, which so revealingly displays the mechanics of the declamatory modal trope. In contrast to the late 1980's, contemporary zawen have in recent years receded to hide in other types of writing. This strategy is a familiar one in the context of zawen history; the necessity to hide only increases the effect the “involuntarily” discordant tone, which is held to be, biting and kicking, reflecting the truth.<br />
==Chen Han 陈涵==<br />
When zawen were first fashioned as a modern genre, it was the involuntary expression of responsive emotions that were explicitly invoked as zawen's purpose. When Hu Shih published the first major newspaper column devoted to the serial publication of zawen in 1918, the “Record of Spontaneous Feeling,” the introductory essay was entitled “什麼話,” literally “What speech.” This title also provides a demonstration of a modal trope on the level of syntax. In this original title there was no punctuation, as “shenme” already indicates the question “what” in the standard form, before European punctuation was imported as a regular feature of written vernacular Chinese.<br />
==Chen Hui 陈惠==<br />
Beyond the interrogative function, however, “hua,” [“speech” or “talk”] has the declamatory effect of objectifying speech, and holding it up for dramatic examination. For an idiomatic English translation I would offer “What!?” including both exclamation and question mark. The contents of essay describe the purpose of zawen as a venue for explosive emotional responses, linked to the other, “regular” items printed in newspapers everyday. This ordinary newspaper fare “gives people goose flesh [disgusts them] makes them sigh, or elicits a cold smile or an outright laugh” (Hu Shih, Shen Bao 1918). Zawen were thus launched in the early modern Chinese newspaper as the nearly physical expression of these feelings or moods in the form of literary essays. <br />
==Chen Jiangning 陈江宁==<br />
Hu Shih's formulation emphasizes zawen's role as a response to “life itself.” Like most poetry, but unlike most fiction and drama, zawen is itself a first person voice, not a representation of voices. Yet unlike poetry, which may need to be at least imagined to be read out loud, repeated and savored for full effect, zawen's ideal is to appear for a fleeting moment on the back page of a newspaper, to be received with the accompaniment of an enigmatic laugh, sigh or snort from the reader, and then thrown away quickly, before anyone can “find their seat and sit in it,” or take offence. <br />
==Chen Jiaxin 陈佳欣==<br />
Generic categories are not the only aspect that zawen tend to mix; they characteristically contain sudden shifts in tone, style and voice, moving from a snippet of stray “overheard” conversation to an elegant, classical allusion. Echoing Hu Shih's 1918 idea of zawen as a “response” to the articles on other pages of the newspaper, the zawen, still characteristically the back page of most newspapers, nearly always contains a “foil” in the form of a direct quote from the author has read or heard. In addition to creating a microcosmic social dialogue, this split between two voices, the writer's and that of the “foil” also allows for dizzying clashes of style and voice that enclose unlikely combinations of syntax and grammar, as well as ideas, a single text. <br />
==Chen Jingjing 陈静静==<br />
Tone in an essay is an ironic figure of speech; how can you channel that which is carried in sound through the ink of print? In this paper I have tried to illustrate the trope of tone through the “sonorous” work, particularly that of ShaoYanxiang, an official poet who in retirement is better known for the essays in which he collapses poetry into polemic, his zawen. The distinct and beleaguered social and cultural space for zawen in contemporary China reveals the mechanics, ideology and significance of tone in Chinese writing. Even more than other literary genres, zawen depends upon something within the earthy noise of moody, mulish voices to carry its messages.<br />
==Chen Sha 陈莎==<br />
While readers love to hate their morally and politically provocative zawen-of-the-moment, writers string zawen across stretches of time and publishing organs to construct heavily intertextualized conversations. Eventually they even preserve zawen, long after the dizzying minutia of allusions, jokes and digs are forgotten, often compiling a career's worth of them into small print runs of volumes that they give away to friends and admirers as discursive portraits of themselves. Lu Xun's genre of the “dagger and spear” is thus not only a sly political weapon, but also a complex sculpture of the culturally shaped self, chiseled by the cantankerous tones of contentious social dialogue.<br />
==Chen Sunfu 谌孙福==<br />
'''Appendix: Translations of two primary texts: “'Pei Pei Pei!'? ” and “East Station”'''<br />
<br />
'''“Pei Pei Pei! ”?'''<br />
<br />
A friend from outside literary circles asked me to find him some “pei pei pei!” essays to read, and I had to stare at him blankly with nothing to say. He then explained that he had read in a newspaper that a certain provincial leader had announced at a banquet that there must not be “pei pei pei – ing” all over the place, and so clearly there must be pei pei pei-ing all over the place.<br />
Have I gotten so insensitive? Out of self-abrogation, and also out of curiosity, I rushed to seek it out.And so it was, what had been said was “there must not be pei pei pei -ing all over the place, it must not always be the language of mockery, sarcasm and scornful dismissal that is used to write about the party, the nation and the people, dispersing a gray mood that makes people pessimistic and disappointed.” It is like this all over the place, and not in just in one particular place, things are always this way, and not just at a certain time, you can see how widespread and serious the problem is.<br />
==Chen Yongxiang 陈永相==<br />
A long time ago in the liberated areas, it was advocated that the entire party should publish newspapers. After the establishment of the nation, when everything was “operated on a large scale with the entire people” I did not pay attention to whether or not it was advocated that all the people should publish the newspapers. But getting all people to read the newspapers is the goal of all those who follow the newspaper profession. In that way, newspapers are not merely published for leading institutions and leaders to read, but rather at the same time (actually this should be primary) for the masses to read. They are published for all the people -- among the people there are illiterates and partially literate, but through listening to the newspapers being read, the broadcasters and televisions have accepted the responsibility of getting the newspaper read, and this segment of the masses also figures as indirect readers of the newspapers.<br />
==Cheng Yusi 成于思==<br />
The readers have the greatest right of criticizing the newspapers, and I wonder how many readers have discovered this phenomenon of there being “pei pei pei -ing” all over the place. <br />
<br />
I am one of these readers, subscribing on my own to several “large” newspapers (newspaper publications have not been classified as large or small, but I follow convention here) there are in addition a few newspapers that people send to me; as to “small” newspapers, I have not the leisure nor the money to buy the papers in the Beijing area, not to mention nearby Tianjin and Hebei. Even so, just taking the 10 to 20 different newspapers I often look over, including the cultural newspapers, I have not discovered these “always using the language of mockery, sarcasm and scornful dismissal to write about the party, the nation and the people” sorts of “pei pei pei” pieces. <br />
==Deng Jinxia 邓锦霞==<br />
I could only hand back to my friend a blank report. But naturally my not having seen them does not mean they do not exist. What one person can see is limited. I hope that the extra sensitive speaker on this matter can openly point them out, or even offer examples of eight or ten articles, or even hold up just three to five articles as models of this kind of work, so as to allow us to be enlightened and improve our discriminating ability in seeing which essays are those called “pei pei pei,” perhaps at the same time clearing up a related matter by analogy, that of understanding what kind of essays constitute “ba ba ba” as well.<br />
<br />
我只能把空白的报告交给我的朋友。 但是当然，我没有看到它们并不意味着它们不存在。 一个人只能看到有限的内容。 我希望对此事特别敏感的发言人可以公开指出，甚至提供八到十篇文章的示例，或者只举三到五篇文章作为此类工作的典范，以启发我们并提高我们的辨别能力，以了解哪些论文被称为“呸呸呸”，或者同时通过类推来清理相关问题，即理解哪种论文也构成“ 叭叭叭”。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 13:32, 16 December 2020 (UTC)<br />
<br />
我只能把空白的报告交给我的朋友。 但是当然，我没看到它们不等于它们不存在。 一个人能看到内容有限。 我希望对此事特别敏感的发言人可以公开指出，甚至提供八到十篇文章的示例，或者只举三到五篇文章作为此类工作的典范，以启发我们并提高我们的辨别能力，以了解哪些论文被称为“呸呸呸”，或者同时通过类推来清理相关问题，即理解哪种论文也构成“ 叭叭叭”。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 13:40, 16 December 2020 (UTC)<br />
<br />
我只能向朋友交回一份空白报告。当然，我没有见过他们并不代表他们不存在。一个人所能看到的是有限的。我希望在这个问题上特别敏感的发言者能公开指出它们，甚至举出八篇、十篇的文章示例，或者只举出三五篇作为这类作品的范本，让我们提高我们的辨别能力，为我们区分哪些文章是那些所谓的 "呸呸呸"的文章是提供启发，或许同时也能通过类比澄清相关的问题，就是让人明白构成 "叭叭叭"的文章是什么样的。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 13:44, 16 December 2020 (UTC)<br />
<br />
==Ding Daifeng 丁代凤==<br />
This suggestion is sincere, not just the usual politeness. In order for literary arts, newspaper publications and literary publications to develop better social effects and to help unite the ways of our times with the people's hearts, newspaper editors, newspaper readers, and those in charge of this occupation should all be able to directly express their own views, and upon making mistakes should help each correct and make up for them, nobody needs to be polite about this.<br />
<br />
这个建议很真诚，不仅仅是平时的礼貌。为了使文学艺术、报纸出版物和文学出版物发挥更好的社会效果，同时将我们这个时代的生活方式与人民的心灵结合起来，报纸编辑、报纸读者和负责这一领域的人都应该能够直接表达自己的观点，在犯错误时，他们应该相互帮助纠正和弥补错误，没有人需要对此保持礼貌。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 03:07, 17 December 2020 (UTC)<br />
<br />
==Fang Jieling 方洁玲==<br />
After reading this speaker's comments, there is another matter that mystifies me. According to what was said, “from the next (meaning this and next) two years of discipline and rectification, there will be more new challenges and problems, and literary publications should be of assistance in stabilizing the people's minds, increasing faith, and not demoralizing the people's will.” In reading all these newspapers, this is the first time I have seen this “stabilize the peoples mind” proposition. If there is a need to stabilize the people's hearts, it must proceed from the assumption that the peoples hearts are not stable. As for the reason why people's minds are not stable, it comes back to the “discipline and rectification and the new challenges and problems” of these two years.<br />
==Gan Fengyu 甘奉玉==<br />
I am confused again. These “challenges and problems” that so vex people, do they result from the “discipline and rectification” or is it because of these “challenges and problems” that the need arises to “discipline and rectify”? If the more you “discipline and rectify” the more you provoke “many new challenges and problems” in people's minds, then why do all this “discipline and rectifying”? Moreover, I do not understand what “discipline and rectification” refers to nor what the “new challenges and problems” are, and I cannot figure out what “stabilize people minds” means very precisely, nor can I see what concrete request is being made. This is my request for instruction.<br />
==Gao Mingzhu 高明珠==<br />
The Literature Journal column “Literature and the People's Lives” has been asking for a manuscript from me many times, but I have never been able to take up the assignment. As I write to this point, I suddenly thought that this piece should be called “Literature and the Peoples' Minds”? But that is a big topic, something that a thousand characters can not manage to capture. 1989.2.21.<br />
Shao Yanxiang 1993 in 自己的酒 [My Own Wine] pages 181-183, 群眾出版社<br />
<br />
'''East Station'''<br />
<br />
Thirty years ago in Beijing, if you mentioned “East Station,” everybody would know that referred to the Beijing East Station that lies to the outer east side Front City Gate. Today this unremarkable construction, built in a half-westernized architectural style and sandwiched between the tall buildings of this noisy and busy city, supports a little sign that reads “Railway Workers Club.” It is already an “ancient artifact,” long gone are the prosperous and glorious days of old. <br />
==Gong Yumian 龚钰冕==<br />
This train station was once a symbol of bustling urgency, day and night swallowing and spewing out the many different hues of travelers who come to and leave the old capitol. Outsiders that have been to Beijing may not have wandered on Fragrant Mountain or not even have visited the Imperial Museum, but none would not remember this railway station. <br />
<br />
This train station, like any other place in Beijng, has experienced everything, cycles of prosperity and demise passing before its watch. It has greeted both the voluntary and the involuntary travelers to Beijing, and also the powerful it welcomed, as well as those it did not welcome. It sent off the happy people on their first [train] voyages, and also the broken hearted people who were departing; how many of them left this place never to come back?<br />
==Gu Dongfang 顾东方==<br />
When 20-year-old Shen Congwen arrived in Beijing after his roundabout journey from Phoenix in Hunan Province, he may have walked out of the station and stood for a while at the square in front of it. He would have seen, because in those years there was still a space in front, first the uniformly arranged buildings, and the colorfully carved gate of Zhengyang tower. His senses would have been struck with awe at the deep and solemn beauty. Did he think of the way Kang (youwei) and Liang (qiqiao) were in the depths of an inescapable trap when they embarked their train to flee, in the midst of their hurry without even the time to look back upon the winged palace roofs of their beloved capitol? <br />
==Guan Qinqing 管钦清==<br />
That year in July the canons sounded at Lugou Bridge. When the railroad was restored between Beiping and Tianjin, the first trainload was the “four thousand refugee reds fleeing to Tianjin,” that was how the Tianjin newspaper put it. When those travelers entered East Station, they took their first step on the road of flight; were there any among them that that could predict that long after their own “fortuitous rescue,” in 1958 there would be another group making their unseemly departure from the Beijing station, submitting their fates to the unpredictable road?<br />
==Gui Yizhi 桂一枝==<br />
Recently I looked through Liu Meng's “Reminiscences on a Rainy Day” in which he writes of the rainy day April of 1958, when [he along with] a group was sent to the great northern wilderness. The platform in the rainy day, the locomotive in the rainy day; he deliberately reminisced calmly, saying it was like this memory had also been washed clean by the rainy rain. At that time Liu Meng had been young, but traveling along with him were many people who had fallen into this hardship in their old age, certainly each of them had their own earlier “at that time.”<br />
<br />
Head hanging, walking upon the rain-wet road; this is someone who has far to travel. Every window is weeping; this is someone reminiscing in the rain.<br />
==Guo Lu 郭露==<br />
And in March of 1949, when Guo Moruo and his democrats gathered together and arrived in Beijing, they were received with grand ceremonious welcome; the tears they wept were of joy. At the time he composed a poem “How much of the people's blood was spilled for this honor. Thinking of it, the tears fall, and happy laughter is unable to articulate in sound.” -- I don't know why, but this poem was not collected in any of his later collections.<br />
<br />
The platform of Beijing East Station, from the end of the last century to the middle of this century, has been a stage of constantly revolving action, no matter whether the security forces patrolling the edges of the stage were armed police of the North Coast Warlords, or the Japanese Army Police, or the Nationalist soldiers, police, M.P.’s or special agents, or the “People's Traffic Police.”<br />
<br />
而在1949年3月，当郭沫若和他的民主人士到达北京时，他们受到了隆重的欢迎仪式，他们流的是喜悦的泪水。 当时郭沫若作了一首诗："为了这个荣誉，洒了多少人民的血。 想着想着，眼泪就掉下来了，幸福的笑声无法用声音来表达。" --不知道为什么，这首诗在他后来的作品集里都没有收录。<br />
<br />
北京东站的站台，从上世纪末到本世纪中，不管在舞台边缘巡逻的保安部队是北洋军阀的武警还是日本军警，又或者是国民党的士兵、警察、宪兵或特务，还是 "人民交通警察"，它一直是一个不断变幻的舞台。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 03:23, 17 December 2020 (UTC)<br />
<br />
1943年3月，当郭沫若和他的民主人士到达北京时，他们收到了隆重的欢迎仪式，他们流的是喜悦的泪水。当时郭沫若作了一首诗：“为了这个荣誉，洒了多少人民的血。想着想着，眼泪就掉下来了，幸福的笑声无法用言语来表达。”--我不知道为什么，但是这首诗在他后来的作品里都没有收录。<br />
<br />
从上世纪末到本世纪中，北京东站的站台已然成为一个不断轮回的舞台，在那里有边界巡逻的保安部队不论是武装的北洋军阀还是日本军警，又或者是国民党的士兵、警察、宪兵或者是特务，还是“人民交通警察。”<br />
<br />
==Han Haiyang 韩海洋==<br />
But because nearly everybody “performed” there in one way or another, at least having passed across that stage, everything about it was forgotten. Literary works pass through it with a single stroke, only the ending of the novel “Golden Powder Dynasty” provided a scene for it. This leftover architectural structure does not even rate a “district preservation unit” marker. This is because there are too many ancient traces in Beijing, how could an object merely one hundred years of age be considered antique? <br />
<br />
Today will also become history. And every inch of Beijing earth will provide proof of its history. <br />
<br />
1989. 9. 13 <br />
<br />
Please don't cut or change this date. The new railway station began operation in 1959, and this fits in parallel with “more that thirty years ago” at the beginning of the essay.<br />
<br />
但是因为几乎所有人不管怎样都在那“表演过”，最起码从那个舞台上经过，于关于它的一切全部都被遗忘。文学作品在这个舞台上浮光一掠，只有小说《金粉世家》的结局算作是上演了一幕。遗留的建筑结构都没有被评为“保护区”的标志。这是因为在北京像这样的古老残留建筑有很多，才拥有一百多年历史又怎么能被算作是古老建筑呢？<br />
<br />
今天也依然会成为历史。北京的每一寸土地都可以为此证明。<br />
<br />
1989.9.13<br />
<br />
请不要删除或改变这个日子。 这个新的火车站于1959年开始工作，同时，也是这部散文的开始之言“三十年之前”。<br />
<br />
但因为几乎每个人都在那里或多或少地 "表演 "过，至少是经过了那个舞台，关于它的一切都被遗忘了。 文学作品一气呵成地经过它，只有小说《金粉王朝》的结局为它提供了一个场景。 这座遗留下来的建筑结构，连 "区级保护单位 "的标志都评不上。 这是因为北京的古迹太多，仅仅百年的物件怎么能算作古董呢？ <br />
<br />
今天也将成为历史。 而北京大地的每一寸土地都将为其历史提供证明。 <br />
<br />
1989. 9. 13 <br />
<br />
请不要删减或更改这个日期。 新火车站于1959年开始运营，这与文章开头的 "三十多年前 "相吻合。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 07:34, 17 December 2020 (UTC)<br />
<br />
==Han Wanzhen 韩宛真==<br />
'''Nostalgia without Memory: Reading Zhang Wei’s Essays <br />
In the Context of Fable of September''' <br />
<br />
Jie Lu<br />
<br />
'''Abstract'''<br />
<br />
In this paper I will discuss what can be called agrarian nostalgia in Zhang Wei's essays collected in his Anxious and Indignant Homeward Journey, published in 1995 as a part of Resisting Compromise Book Series. I will examine his nostalgia as a critical and moral stance in the literary context of his highly claimed novel The Fable of September. In the novel, history is mythologized, essentialized, and therefore erased to embody an agrarian being associated with land. If land in Zhang's novel represents an idealized existence, then in his essays, it becomes both a social and literary metaphor to symbolize moral purity and literary elitism. It is posed as a means to achieve individual, social and literary salvation, and an absolute standard to critique social reality and popular culture in the age of commercialization.<br />
<br />
'''没有记忆的怀恋：阅读张炜的散文集<br />
以九月寓言为背景'''<br />
<br />
吕杰<br />
<br />
'''摘要'''<br />
<br />
在本文中，我将讨论张炜的散文中可以被称为农业乡愁的东西，这些散文收录在他的《焦急而愤懑的归途》中，该书于1995年出版，是《抗妥协书系》的一部分。我将在他备受称道的小说《九月寓言》的文学语境中，考察他作为一种批判和道德立场的乡愁。在小说中，历史被神话化、本质化，从而被抹杀，体现出一种与土地相关的农业存在。如果说土地在张的小说中代表了一种理想化的存在，那么在他的文章中，土地就成为一种社会和文学的隐喻，象征着道德的纯洁和文学的精英。它被摆在了实现个人、社会和文学救赎的手段上，也是商业化时代批判社会现实和大众文化的绝对标准。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 07:23, 17 December 2020 (UTC)<br />
<br />
==He Changqi 何长琦==<br />
Nostalgia as an indication of fundamental condition of human estrangement or alienation has been exacerbated by the speeds and scopes of modernization and globalization in contemporary China. This nostalgic sentiment is intensely experienced by intellectual elites who wish to maintain their traditional role as society's moral guardians or as society's conscience, and by literary writers who wish to sustain the distinction between pure and popular literature. It is exactly this moral absolutism and literary elitism that have been undermined by cultural and socioeconomic changes. What nostalgia in Zhang's writings reveals is not so much a resistance to modernization process as incapability of deep understanding the complexity of Chinese modernity.<br />
==Hu Baihui 胡百辉==<br />
At the turn of the twenty-first century in China, with modernization and globalization gaining full momentum, it is interesting to find many writers turning their gaze backward to the past rather than singing the praises of this new global age. Among writers such as Liang Xiaosheng, Zhang Chengzhi, and Zhang Wei, nostalgia has become their dominant literary mode, through which to both critique commercialism and globalism and express the authors’ moral and literary ideals. In this paper I wish to focus on the moral and literary implications of nostalgia in Zhang Wei’s essays, as collected in his Anxious and Indignant Homeward Journey (youfen de guitu), published in 1995 as a part of the Resisting Compromise Book Series (dikang touxiang shuxi). [* Jie Lu is an Assistant Professor of Chinese at the University of the Pacific. The author is grateful to Martin Woesler, the organizer of the conference on The Modern Chinese Literary Essays (August, 2000, Germany) where this paper was presented, and Michelle DiBello for her insightful comments and careful editing of the whole text. <br />
Resisting Compromise Book Series (Dikang touxiang shuxi) includes collections of essays by Zhang Chengzhi, Zhang Wei, Han Shaogong, Yu Qiuyu, Li Ri, and Shi Tiesheng respectively. ] <br />
==Hu Huifang 胡慧芳==<br />
Instead of putting Zhang’s writings in the larger context of contemporary intellectual debates over radicalism (radical intellectual/cultural discourse) and (new) conservatism (anti-radical),[ Regarding the major theoretical discourses in contemporary intellectual debates in China, see Xu Ben’s “Contesting Memory for Intellectual Self-Positing: The 1990s’ New Cultural Conservatism in China” in Modern Chinese Literature and Culture, Vol.11 (Spring, 1999) 157-193; Jianhua Chen’s “Local and Global in Narrative Contestation: Liberalism and the New Left in Late-1990s China” in Journal of Asian Pacific Communication, Vol. 9 113-129; Intellectuals’ Positions (Zhishi fenzi lichang) in three volumes, edited by Li Shitao, published by Shidai wenyi chubanshe, 2000. ] I will examine it in the literary context of his highly acclaimed novel Fable of September published in 1992. <br />
Fable of September represents history in a way that mythologizes, essentializes, and therefore erases it in the name of an idealized agrarian existence. Indeed, the idea of “the land” (tudi) is a transcending and all-encompassing concept in Zhang Wei writings, representing an idealized pure state uncontaminated by industrialization and modernization. In his essays, the land is transformed into a social and literary metaphor that symbolizes moral purity and literary elitism against what the author perceives as the contemporary backdrop of general moral decadence and literary chaos. This ideal is posed as a means to achieve nothing less than social, moral and literary salvation, raised as a kind of absolute standard to critique social reality and popular culture. <br />
==Hu Jin 胡瑾==<br />
My argument, however, is that Zhang’s reification of “land” as a transcendental metaphor in his essays only betrays the author’s lack of any profound historically informed understanding of the complexity of Chinese modernity. He simply refuses to accept social and cultural dilemmas and contradictions as permanent fixtures of the intellectual and cultural landscape. At the same time, Zhang’s outright criticism of consumerism and globalism suggests an underlying ambivalence about modernization. As China’s post-socialist social reality grows more complex and demanding, with more diversified and unstructured cultural formation, any clear-cut moral solution to social evils based on pre-modern social relationship and norms (positing the utopian vision of a transcendental realm) can no longer be effective. Nor is it sufficient to solve the sense of cultural crisis brought on by the progression of both modernization and globalization.<br />
==Ji Tiantian 纪甜甜==<br />
The contemporary Chinese intellectual and cultural scene is a complex one, with major conflicting trends – one toward the commercialization of knowledge/literature and another in strong resistance to the very same. A new diversity of voices can be heard in intellectual debates at the more abstract conceptual level, and a number of Chinese writers have also joined the scene – whether consciously or unconsciously -- with their own distinct literary voices. The Resisting Compromise Book Series in fact embodies these writers’ own effort of resistance to commercialism and globalism, which they perceive as corrosive forces in their culture and society.<br />
<br />
当代中国的知识文化环境是复杂的，其主要冲突趋势有两种，一种是知识/文化的商业化，另一种是对该商业化的强烈抵制。在更抽象的概念层面的知识分子的辩论中，可以听见各种不同的新声音，许多中国作家也加入了这一环境中——有意或无意地——带着他们自己独特的文学声音。《抵抗妥协》系列实际上体现了这些作家反对商业主义和全球主义的努力，他们认为商业主义和全球主义侵蚀了他们的文化和社会。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 13:51, 16 December 2020 (UTC)<br />
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当代中国的知识文化环境是复杂的，主要的冲突趋势——一种是走向知识/文学商业化的趋势和另一种对知识/文学商业化的强烈抵制趋势。在更抽象的概念层面的知识分子辩论中，可以听到新的多元化的声音，许多中国作家也加入了这个舞台——有意或无意地——带着他们自己独特的文学声音。《抵抗妥协》系列丛书实际上体现了这些作家反对商业主义和全球主义的努力，他们认为商业主义和全球主义侵蚀了他们的文化和社会。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 14:24, 16 December 2020 (UTC)<br />
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==Jiang Fengyi 蒋凤仪==<br />
As the series’ editor-in-chief states in the preface, the work is devoted to those contemporary “literary heroes” (Xiao 1995, II), that is, certain literary idealists such as Zhang Wei, Zhang Chenzhi, Han Shaogong, Yu Qiuyu, Shi Tiesheng, and Li Rui. These literary heroes are recognized for daring to stand up and raise the banner of “literature of resistance” (Xiao 1995, II), attacking the literary degeneration and moral decay of the times. <br />
==Jiang Hao 姜好==<br />
In publishing the Resisting Comprises series, its creators were responding to a growing domination of the literary arena by a so-called “Hooligan Movement.” According to the editor, literary hooliganism, as it were, is essentially a “language game” -- represented first and foremost by the irreverent writer Wang Shuo – with its various forms of “literary trash” including “literature of sexual promiscuity” (xingluan), “literature of leisure” (xianshi), “hack literature” (bangxian) and “sneezing literature” (penti) (Xiao 1995, II). <br />
==Jiang Qiwei 蒋淇玮==<br />
But there are several larger social and literary issues that this project essentially addresses, namely: the loss of literary/cultural/social dominance by the intellectual elite to mass/commercial culture; the commercialization of knowledge/literature; erosion of the “humanist spirit;” abandonment of ultimate human concerns; desertion of idealism, enlightenment and such modernist projects. In the face of such upheaval, the editor describes the contemporary cultural/literary scene in China as dark and degenerate. The age is “cursed,” “tragic,” an age of “betrayal” and “surrender” (Xiao 1995, IV). And the targets of the literary/moral resistance are postmodernism, commercialism, and mass culture.<br />
==Kang Haoyu 康浩宇==<br />
Zhang Wei is primarily known as a novelist. His major novels include Ancient Boat, Fable of September, My Countryside, Clan, and novelle include Meditation in Autumn, Anger in Autumn, and Vineyard. [ Ancient Boat (Guchuan), Fable of September (Jiuyu yuyan), My Countryside (Wode tianyuan), Clan (Jiazu), Meditation in Autumn (Qiutian de sisuo), Anger in Autumn (Qiutian de fennu), and Vineyard (Putaoyuan) are all included in Zhang Wei wenji (Collected Writings of Zhang Wei) (Shanghai: Shanghai wenyi chubanshe, 1997).] He has also published many collections of essays. His writings collected in Anxious and Indignant Homeward Journey include essays, talks, and interviews. These essays do not express this uncompromising stance in such a strong voice and straightforward manner. Instead, Zhang poses a literary persona of moral integrity as a kind of self-representation. He appears as an idealized individual, embodying in every way pure moral qualities of both a human being and artist/writer. This idealized individual is a fighter, fighting a lonely and heroic battle against fashionable trends and any and all forms of evil (Xiao 1995, 6).[ Anxious and Indignant Homeward Journey includes both Zhang Wei’s essays as well as critical articles by various critics. In this paper I will use Xiao Xialin, the editor of this collection as the reference to provide in-text citations to essays by both Zhang Wei and other critics. ]<br />
==Kang Lingfeng 康灵凤==<br />
As a generous humanitarian, he loves and helps all good people. As a socially committed artist, he takes upon himself a great responsibility to all humanity. And as a serious writer, he self-consciously pursues high literature. He is also represented as an honest laborer, making a living through hard labor and sweat. As part of this self-representation, Zhang criticizes those who succumbed to moral and artistic degradation, such as those writers who choose to “enter the commercial world” (xiahai), or cater to popular low-brow tastes by writing “trash literature.” <br />
==Kong Xianghui 孔祥慧==<br />
He points out in his essay “Anxious and Indignant Homeward Journey” several “lacks” in many contemporary writers. First, many of today’s writers lack “self-reflexivity” (which really refers more to moral “self-reflection” or “self-consciousness” rather than intellectual self-reflexivity). They lack “conservatism,” an ability to hold to a certain kind of spirit, in which he also sees as a lack of real avant-guard spirit. They lack “intolerance,” meaning they are overly tolerant of vices and decadent practices, and rarely engage in serious, genuine, and frank criticism and debate. Finally, they lack “stable emotions” -- the definition of which is rather ambiguous. <br />
==Kong Yanan 孔亚楠==<br />
Zhang’s self-representation, then, is also a form of self-legitimization. It endows him with legitimacy through a kind of literary aura and the staking out of high moral ground. From this privileged stance, he proceeds to interpret, represent, articulate, define and judge the essence, meaning and criteria of literature, society, and human life. Throughout his essays, including interviews, talks, and lectures, we find Zhang, like a self-styled guru, constantly giving advice to college students, young writers, and literature fans on what to read, how to write, and how to live. This advice is based exclusively on a clear distinction between high and popular literature, and on his unabashed criticism of mass culture (represented by television). <br />
==Lei Fangyuan 雷方圆==<br />
In a broader sense, we can see his self-representation as an essential reaffirmation of the traditional role that Chinese intellectuals played in society. The claim to an authoritative voice is fundamental to maintaining the privileged position of the intellectual elite within a structure of knowledge and power. Zhang’s self-representation, then, is nothing less than an attempt to reestablish the intellectual elite’s role in literature and society based on a clear distinction between high and popular literature. This power struggle for cultural dominance and hegemony in the ongoing reformation of intellectual/cultural discourse largely defines China’s socio-cultural condition in the wake of socialism. <br />
==Lei Kuangxi 雷旷溪==<br />
Perhaps the most important part of Zhang’s essays is his use and development of the concept of “land” (tudi), which strongly conveys his self-representation as a simple yet serious “rural intellectual” (xiangcun zhishi fenzi). In his well-known essay “Immersion in the Wild Field” (rongru yiedi), the land in fact functions as a transcending metaphor. As a signifier of nature – wild fields, mountains, bushes, green crops, the ocean -- the land symbolizes all that is morally good in social and cultural realms as well as in individual’s life. The land represents a mother figure, where one can always find comfort, wisdom and inspiration. As an eternal backdrop, the land embodies eternity itself. It serves as an aesthetic standard through which the author defines the social and aesthetic functions of “pure literature,” and criticizes various aspects of cultural reality.<br />
==Li Haiquan 李海泉==<br />
Zhang associates popular literature and TV culture with low class and uneducated tastes, and criticizes current literary Chinese criticism for being overly influenced by foreign literary jargons. His concept of the land is even a moral criterion through which he criticizes many aspects of contemporary modern society -- from commercialization in which money is the source of all evils, to globalization marked by domination of transnational corporations and bad influence of some foreign literature, as well as modernization represented by cellular phones, cars, and high technology.<br />
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张将通俗文学与电视文化这种低级的和未受过教育的品味联系在一起，并批评当前中国文学评论过度受到了外国文学术语的影响。他的领域概念甚至是一种道德标准。通过这种道德标准，他批判了现当代社会的各个方面——从金钱是万恶之源的商业化，到以跨国公司统治的和一些外国文学的不良影响为标志的全球化，以及以手机、汽车和高科技为代表的现代化。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 12:41, 16 December 2020 (UTC)<br />
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张将通俗文学与低级、无文化品位的影视文化联系在一起，并批评当代中国文学批评过度受外国文学术语影响。他的领域概念甚至是一种道德标准，他运用这种道德标准批判了现当代社会的方方面面——从商金钱是万恶之源的商业化，到以跨国公司统治的和一些外国文学的不良影响为标志的全球化，以及以手机、汽车和科技为代表的现代化。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 14:56, 16 December 2020 (UTC)<br />
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==Li Lili 李丽丽==<br />
But most of all, Zhang’s concept of land symbolizes an ideal based on ages old dichotomy between city and countryside. At the beginning of the essay, he tells us: “[The] city is a willfully and recklessly modified wild field, and I will eventually leave it” (Xiao 1995, 19). Later he claims that a real artist should be “a worshiper of land” (Xiao 1995, 60). To Zhang, the spirit of “land” should be the spirit of the age (Xiao 1995, 241). Seen in the context of his criticism of modernization, it is evident that this dichotomy is built around the moral distrust of the city – a psychological complex that traces back to Chinese agrarian tradition and Mao’s revolutionary heritage. At the same time, it reveals a profound nostalgia for a pre-modern rural existence.<br />
但最重要的是，张先生对于土地的概念象征着一种古老的城乡对立的观念。在文章的开头，他告诉我们。"[城市]是一片被肆意改造的野地，我终将离开它"（萧1995，19）。后来他声称，一个真正的艺术家应该是 "土地的崇拜者"（萧1995，60）。在张先生看来，"土地 "的精神应该是时代的精神（萧1995，241）。从他对现代化的批判来看，这种二元对立显然是基于对城市道德不信任而建立起来的--这种心理情结可以追溯到中国的农耕传统和毛泽东的革命传统。同时，它也透露出对现代社会以前农村生活的深刻怀念。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 15:07, 16 December 2020 (UTC)Li Lili<br />
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但最重要的是，张先生的土地概念象征着一种基于古老的城乡对立的理想。在文章的开头，他告诉我们。"[城市]是一片被肆意改造的野地，我终将离它而去"（萧1995，19）。后来他声称，一个真正的艺术家应该是 "土地的崇拜者"（萧1995，60）。在张先生看来，"土地 "精神就是时代精神（萧1995，241）。从他对现代化的批判来看，这种二元对立显然是围绕着对城市的道德不信任建立起来的--这种心理情结可以追溯到中国的农耕传统和毛泽东的革命传统。同时，也透露出对先前农村生活的的深刻怀念。--[[User:ZHOUYUJUAN|ZHOUYUJUAN]] ([[User talk:ZHOUYUJUAN|talk]]) 00:57, 17 December 2020 (UTC)<br />
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==Li Lingyue 李凌月==<br />
The Land, then, points to an ideal transcendent realm, closed to contamination by the modern world. But represented only in highly literary, allusive, emotive language and nature images and analogies, the idea of the Land only comes across as very abstract and unreal. The author himself asks: “What exactly is the wild field? Where does it exist? Does it really contain my innocent world I imagine?” (Xiao 1995, 30). Indeed, as an all-encompassing and pervasive metaphor, The Land is never once in his essays clearly and objectively defined. Whether expressed as a personification of the mother figure, an embodiment of eternal being, or as a constellation of various ideal qualities and values, Zhang’s “land” lacks the substantial tour-de-force as a moral and social metaphor. But if we are to discover an ontological anchoring for this concept, it can only be found, I would argue, in his well-known novel Fable of September. <br />
==Li Liqin 李丽琴==<br />
In reading this novel, I will focus on the dialectic between its strikingly postmodernist form -- which he criticizes and whose influences he constantly denies --and its pre-modern content (in terms of the primitive agrarian existence represented and the mode of storytelling used). I find nothing to criticize in Zhang’s use of magic realism and certain postmodernist techniques to recapture the so-called original world of pre-modern existence. I do find a glaring contradiction, however, in the author’s repeated denial of any positive influence of postmodernism. This, together with his unqualified valorization of “The Land” as a metonymy of a primitive utopia, only betray not so much his literary hypocrisy as his limited ability to understand modernity, postmodernism and even history itself.<br />
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阅读此书时，我将重点关注后现代主义形式——虽然他一直予以批判并极力否认其影响——与前现代主义内容之间的辩证关系（主要从其所代表的原始农业生活与文章使用的叙事模式这两个方向进行阐述）。张炜运用魔幻现实主义和某些后现代主义的手法再现了所谓的现代以前的原始世界，这一点无可厚非。然而，作者一再否认后现代主义的积极影响，这是我觉得矛盾点所在。这一矛盾点，再加上他毫无保留地将《远河远山》隐喻为原始乌托邦这一行为，与其说暴露了他的文学虚伪性，不如说这暴露了他在理解现代性、后现代主义乃至历史本身的不足。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 14:41, 16 December 2020 (UTC)<br />
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在读这本书的过程中，我将重点关注后现代主义的形式——虽然他一直对其予以批判并极力否认其影响——与前现代主义内容之间的辩证关系（主要从其所代表的原始农业生活与文章使用的叙事模式这两个方向进行阐述）。张炜运用魔幻现实主义和某些后现代主义的手法再现了所谓的原始世界，这一点无可厚非。然而，作者一再否认后现代主义的积极影响，这就是矛盾所在。这一矛盾之处，再加上他毫无保留地将《远河远山》隐喻为原始乌托邦的行为，与其说暴露了他的文学虚伪性，不如说这暴露了他在理解现代性、后现代主义乃至历史本身的不足。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 03:26, 17 December 2020 (UTC)<br />
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==Li Luyi 李璐伊==<br />
In contrast to his essays, which tend to be didactic, long-winded, condescending, and full of literary clichés, Zhang’s novel ''Fable of September'' is a fascinating and imaginative piece of writing. It is best situated in the genre of fictional history -- not a fictionalized account of real historical figures and events, but a pure fiction, written in a historical mode. Other examples of this way of, say, tracing the fictional history of a person, a family, or a village, include Su Tong’s Maple Tree Village series, or Ge Fei’s fictional biography, ''Marginality.'' Given its fragmented, incoherent story and sophisticated narrative plot, it is a challenge to give the novel a concise, accurate description.<br />
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与说教、长篇大论、屈尊俯就、充满文学陈词滥调的散文不同，张炜的小说《九月寓言》是一篇引人入胜、富于想象力的作品。这是一篇典型的虚构历史类型的文学作品——不是对真实历史人物和事件的虚构叙述，而是以历史的模式写成的纯粹虚构的作品。运用这种方法的其他例子，如追溯一个人、一个家庭或一个村庄的虚构历史，包括苏童的“枫杨树村”系列和格非的虚构传记小说《边缘》。考虑到小说中支离破碎、不连贯的故事和复杂的叙事情节，给这部小说一个简洁、准确的描述是一个挑战。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 14:08, 16 December 2020 (UTC)<br />
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与他那些倾向于说教、长篇大论、屈尊俯就、陈词滥调的散文不同，《九月寓言》这部小说引人入胜。这是一篇典型的虚构历史文学作品——不对真实的历史人物和事件进行虚构叙述，而是一篇以历史的模式写成的虚构作品。这种手法同样运用于追溯某个人、某个家庭或某个村庄的虚构历史，包括苏童的“枫杨树”系列作品与格非的虚构传记小说《边缘》。由于这部小说故事叙述支离破碎、叙事情节复杂，因此简洁准确地描述它着实是一个挑战。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 14:58, 16 December 2020 (UTC)<br />
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==Li Meng 李梦==<br />
In general, the novel depicts a “historical” picture in which a small pre-modern, self-contained village is obliterated by industrialization. But what the novel really focuses on, instead of village’s fall itself, are certain memorable events and people that are part of the last 30-40 years of its existence (though the exact length of time remains questionable and unclear). <br />
The novel is divided into seven parts, each focusing on stories of a single character or family. These stories are mutually connected, and at the same time intermingled with myths, legends, anecdotes and magical or strange occurrences, which in turn map out a sort of “history” of the village. <br />
==Li Yongshan 李泳珊==<br />
Ironically, however, history is not quite the right term here to describe the village’s temporal contour, for what stand out as the central features in the life of the village are “land”/food (more specifically sweet potatoes), the tradition of staying with the village, and a certain mode of storytelling used in the village to recall past suffering. As quintessential indexes in the village’s existence, these features mark not a temporal movement but an eternal being. Centered on these three essentials, life in the village is hard, simple, unchanging, and close to the archetypal. The only way for the young to use up their abundant and restless energy is to run and play in the wild fields at night, and the married to beat their wives and do “cupping” (''ba huoguan'').<br />
==Li Yu 李玉==<br />
Thus what Zhang Wei aims to represent in this novel is a pure, simple, close-to-primitive life, uncontaminated by modern civilization. But he is also representing a sense of eternal being, long lost as it may be in our modern age. <br />
The novel is undoubtedly imaginative and fascinating. My sense of fascination as a reader, however, is derived largely from its mode of literary representation than from what is actually depicted in Zhang’s fictional world. Part reality, part myth, part legend, the story is at once mythical and real. It is a synthesis of straightforwardness and artifice, primitivism and mannerism, thematic simplicity and formal sophistication. In other words, in order to represent a pre-modern agrarian existence – Zhang’s utopian vision of pure being – he relies on quite sophisticated modernist/postmodernist literary devices. <br />
==Lin Min 林敏==<br />
Perhaps the most striking feature of the novel, as many critics have noted, is its formal manipulation of temporality, or to be more specific, the narrative negation of temporality. It is almost impossible for the reader to discern the actual timeline of the village’s history. Even the time span running from the 1930s to 1970s and temporal progression within the narrated world (which can only be pieced together after repeated readings), are unreliable, full of unexplainable loopholes. [ For the full discussion on the novel’s temporal scheme, see Chen Sihe’s “Huanyuan minjian: tan Zhang Wei ''Jiuyue Yuyan''”(Returning to the people: on Zhang Wei’s ''Fable of September'') collected in Youfen de guitu (Indignant Homeward Journey) 260-267.] <br />
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This unusual narrative stance achieves a number of thematic effects. First, it cuts the village off from the larger movement of history. The novel mentions no political movements, significant historical events, or chronology of dates other than “September.” <br />
==Lin Xin 林鑫==<br />
The only other temporal indicators are rainy seasons, or periods of winter when the snow is as sharp as strong acid, or autumn when the field is abundant with sweet potatoes and beans. These seasonal markers indicate changes more in nature than in the human world where chronological dates mark time. These markers of nature serve to draw the story further away from a real historical framework and closer to the pre-modern agrarian mode of existence, as if human life was “timed” by nature itself. Furthermore, this kind of temporal negation also foregrounds eternity in the land itself. Wherever any historical hint or political implication may crop up in the story, it is immediately dissolved into one of many village legends. <br />
==Ling Zijin 凌子瑾==<br />
For instance, “recalling past suffering” (yiku), an important collective activity of the village, is transformed from a political discourse used during the Cultural Revolution into a form of storytelling for binding the village community together, and for producing oral history and creating legends. In essence, history is erased from the village’s background all together. <br />
The novel’s detachment from historical background also means a metaphysical negation of historical paradigm of interpretation and signification, characterized by such notions as causality, progress and teleology. This allows the author to have a larger space for interaction of diverse configurations. As critic Chen Sihe points out, Zhang’s village exists in three forms: in reality, in legend/myth, and in oral storytelling (Xiao 1995, 265).<br />
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如“忆苦”，作为村落重要的集体活动，从“文革”时期的政治话语，转变为凝聚村落社群、口述历史、创造传说的叙事形式。从本质上说，历史被从村庄的背景中抹去了。<br />
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小说脱离历史背景也意味着形而上学地否定解释和意义的历史范式，其特征是诸如因果关系、进步和目的论等概念。这使得作者有更大的空间进行不同配置的交互。正如评论家陈思和指出的那样，张的村庄存在三种形式:现实中的，传说/神话中的，口头讲故事的(Xiao 1995,265)。--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 14:41, 16 December 2020 (UTC)<br />
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如“忆苦”，作为村落重要的集体活动，从“文革”时期的政治话语，转变成为了凝聚村落社群、口述历史、创造传说的叙事形式。本质上，人们将历史完全从村庄的背景中抹去了。<br />
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小说脱离历史背景也意味着形而上学地否定了解释和意义的历史范式，其特征是诸如因果关系、进步和目的论等概念。这使得作者有更大的空间进行不同配置的交互。正如评论家陈思和指出的那样，张的村庄以三种形式存在着:现实中的，传说和神话中的，口头故事中的(Xiao 1995,265)。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 03:21, 17 December 2020 (UTC)<br />
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==Liu Bo 刘博==<br />
However, the absence of a clear-cut time framework only blurs and transgresses the ontological boundaries among reality, myths, legends, the magic and storytelling. The novel abounds with magical, mythical, and supernatural figures and events: Niugan’s body was air-dried for a period of time before his actual death. A man named Jinyou can squeeze milk from his breasts. Another man’s eyeball jumps out and changes into a frog, disappearing into grass. The mother of Longran does not die after drinking pesticide; instead, her hairs have become darker, and skin softer. Very much like in Gabriel Garcia Marquez’s ''One Hundred Years of Solitude'', these magical events are presented in a realistic mode on the same ontological level as other “real” events.<br />
==Liu Jinxingqi 刘金惺琦==<br />
In other words, the magic is approached through the everyday. And the transgression of ontological levels of representation thus further negates historical temporality. <br />
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The absence of historical time in the novel also negates historical interpretation. Instead, myths and legends assume the function of historical explanation. The origin of the small village is explained in a myth about a group of vagrants who, exhausted after a long journey, stopped, and settled on a piece of land that could provide them with food. The story of the monkey spirit with the ability to carry things becomes a mythic explanation of social stratification and exploitation, a further departure from historical and positive discourses. <br />
==Liu Liu 刘柳==<br />
These myths and legends are presented as part of the village’s everyday reality. Thus different ontological levels within the text – reality and myth/legend/oral storytelling/magical events -- in which the village exists collapse into one. It is a world in which past and present become all-at-once. In other words, the past is the present, the myth is reality, and vice versa. The timeless place is like a sentence without tense. And herein lies the author’s profound sense of nostalgia for a fundamental, archetypal existence in its complete nakedness, beyond modern historical and rational configurations. <br />
<br />
As Nan Fan points out, though the temporal span of the novel is not long, its content is massive, filled as it is with various stories (Xiao 1995, 253).<br />
<br />
这些神话和传说是作为村庄日常现实的一部分呈现的。因此，文本中不同的本体论层面—现实和神话/传说/口头故事/神奇事件—村庄存在于其中，合二为一。这是一个过去和现在都成为一体的世界。换句话说，过去就是现在，神话就是现实，反之亦然。永恒的地方就像一个没有时态的句子。而作者对一种完全赤裸裸的、超越现代历史和理性配置的根本性、原型性存在的深刻怀念感就在于此。<br />
<br />
正如南帆所指出的，虽然小说的时间跨度不长，但其内容却是庞大的，充满了各种故事（萧1995，253）。--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 13:37, 16 December 2020 (UTC)<br />
<br />
这些神话和传说作为村庄日常现实的一部分呈现出来。因此，文本中不同的本体论层次——现实和神话/传说/口头讲故事/魔法事件——村落的存在瓦解为一个整体。这是一个过去和现在同时成为一切的世界。换句话说，过去就是现在，神话就是现实，反之亦然。永恒的地方就像一个没有时态的句子。在这里，作者对一种基本的、原型的、完全赤裸的、超越现代历史和理性结构的存在有着深刻的怀旧之情。<br />
南帆指出，小说的时间跨度虽然不长，但内容却很宏大，充满了各种各样的故事(肖1995,253)。--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 14:43, 16 December 2020 (UTC)<br />
<br />
==Liu Ou 刘欧==<br />
If the macro-structure of the novel is characterized by narrative strategies of postmodernist fragmentation and transgression, then at the micro-structure of individual stories the pre-modern form of Benjaminian storytelling becomes the dominant mode of narrative. “Recalling past suffering” is in fact in the typical mode of storytelling. The narrative tells us that in those long and cold winter nights when rain turned into snow, when there were nothing else to do for the rural folks, all villagers of the Small Village would gather together to listen to Jinxiang, one of the principal storytellers in the village, to recall past suffering. Here Jinxiang functions in the role that Water Benjamin describes: the giver of stories, of counsel, the link to a mythic but necessary past.<br />
==Liu Yangnuo 刘洋诺==<br />
Through storytelling, the storyteller’s personal experiences mixed with the mythic and magic become the collective experiences of the village, binding the village together, and providing it not only with a sense of community but also a sense of identity. Interestingly, the villagers prefer only the storytellers in their own village to tell of past. Thus, in relating his own experience and that reported by others, the storyteller in turns makes it the experience of those who are listening to his tale (Benjamin 1968, 87). In a way, Jinxiang perfectly embodies Benjaminian storyteller as the one who, in his storytelling, also gives counsels to the listeners -- the young in this context -- to value the happiness of the present and therefore stay with the tradition.<br />
==Liu Yi 刘艺==<br />
Jinxiang’s story telling demonstrates the power of the oral, in that his performance has potential for moving beyond rational control. He tells stories spontaneously and with great emotion, often with tears and slobbers and shouts at each stop. His dynamic orality controls the whole atmosphere of the meeting and carries the listeners to multiple emotional climaxes. Thus in the highly emotionally charged atmosphere of telling and listening marked by crying and shouting, the teller and listeners identify completely with one another. As a storyteller “in his living immediacy” (Benjamin 1968, 83), Jinxiang is thus an integrate part of the pre-modern rural existence based on its closely-knit community, the shareable experiences, and a fund of stories and lore.<br />
<br />
金祥的讲故事展现了口述的力量，他的表演具有超越理性控制的潜力。他讲故事时自然而然，感情充沛，每到一站，往往泪流满面，口水直流，大呼小叫。他的动态口述控制了整个会场的气氛，并将听众带入多个情感高潮。因此，在以哭和喊为标志的高度情绪化的讲和听的氛围中，讲者和听者完全相互认同。作为一个 "活生生的即时性 "的讲故事的人（Benjamin 1968, 83），金乡是前现代农村生活的一个组成部分，其基础是其紧密联系的社区、可分享的经验以及故事和传说的基金。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 14:37, 16 December 2020 (UTC)<br />
金祥的故事讲述展现了口述的力量，他的表演具有超越理性控制的潜力。他很自然地讲述故事，感情充沛，一停下来，往往泪流满面，口水直流，大呼小叫。他那充满活力的口述控制了整个会场的气氛，并将听众带入多个情感高潮。因此，在以哭和喊为标志的高度情绪化的讲和听的氛围中，讲者和听者完全相互认同。作为一个 "活生生的即时性 "的讲故事的人（Benjamin 1968, 83），金乡是现代以前农村生活的一个组成部分，以前的农村整个乡村紧密联系、人们互相交流经历，还流传着大量的传说和故事。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 15:24, 16 December 2020 (UTC)Li Lili<br />
<br />
==Liu Yiyu 刘怡瑜==<br />
And this pre-modern rural existence can only be narrated and made sense of through the mode of storytelling, for the specific sense of historicity and experience of reality as mixed with myth, legend, the magical transgress normal parameters of our modern and rational paradigm of representation. <br />
<br />
Thus the synthesis of the pre-modern, marked by both its existence and the mode of storytelling, and postmodernist mannerism with its sophisticated narrative strategies also points to an irony, in that this natural, pre-modern world can only be re-presented in very stylized devices. Here Zhang Wei encounters a similar paradox as the famous Taoist icon, Zhuang Zi. In spite of his distrust of language, Zhuang Zi could only envision the ineffable Way through language.<br />
==Liu Zhiwei 刘智伟==<br />
In other words, it was through language, given humanity’s permanent separation and alienation from nature, that Zhuang Zi could imagine the existence of something beyond. Zhang Wei’s pre-modern being is by no means ineffable. Yet, its “otherness” and its alterity vis a vis the modern world can only be perceived in our modern world, and represented through sophisticated devices of modernism/postmodernism. The absolute irony that the primitive or the pre-modern cannot be envisioned and represented except in our modern cultural condition in fact exists in the very center of this utopian text, though unrealized by the author himself as he repeatedly criticizes postmodernism and denies its inevitable influence. <br />
==Lou Cancan 娄灿灿==<br />
So the natural or the pre-modern state of being as eulogized by the author is no longer the first order of naturalness, but the second order, for it is only through an elaborate narrative architecture that such primitivism and naturalness can be re-enacted. To put it in another way, in resurrecting the primitive in our postmodernist age, the author in fact brings out, though unconsciously, a fundamental truth about primitivism. The natural, organic and a-temporal world of agrarian existence represented by the Small Village is not, in fact, a utopia from which we have fallen. Rather, it derives its meaning only through its opposition to a temporal world of modern civilization. Only in contrast to this temporal world can the primordial, the timeless take on meaning as negation of historical time. <br />
==Luo Weijia 罗维嘉==<br />
Thus the ideal of a timeless, primordial rural past beyond modern civilization is only an ideal created in our modern times.<br />
<br />
In my discussion of modernist/postmodernist literary devices, I do not mean to label and categorize Zhang’s text as a modernist/postmodernist. Nevertheless, as seen in the above analysis, his formal strategies do share some strong features of postmodernism, or to be specific, magical realism. These features include boundary transgression, fusion and coexistence of different ontological worlds, and atemporal narrative structure. There is no doubt that Zhang Wei has succeeded in creating a world, a state of being beyond the reach of modern civilization. But his “world,” in the final analysis, can only be represented through modernist/postmodernist techniques. <br />
==Luo Yuqing 罗雨晴==<br />
It is evident that the creation of this archetypal village embodies the author’s profound nostalgia for the pre-modern past and his utopian search for an ideal state of being. And this timeless place represents the author’s attempt to re-orient geographical and cultural nostalgia in China’s contemporary times from commercially stimulated nostalgia to the rural past as the fundamental Chinese root. Yet the lack of direct temporal and spatial references in the presentation of the Small Village makes his nostalgia closer to imagination, or to what David Wang called, imaginary nostalgia (1993, 107). In other words, his nostalgic representation of the Small Village is devoid of actual memory. This is particularly demonstrated in his deliberately designed a-temporal narrative structure, his foregounding of myth, legends and those magical events. <br />
==Ma Juan 马娟==<br />
Moreover, as the title indicates, the whole novel is intended by the author as a fable, rather than a history, even though it is written in a historical mode. The village’s mythic origin, its lack of sense of time, and its sudden and catastrophic ending all point to the negation of historical progression. The elaborate narrative structure betrays the imaginative and fantastic construction of this mythic past. Thus Zhang Wei’s Small Village is less a historical object of nostalgia than a topographical/textual locus where imagination and utopian discourse intermingle. In other words, as a literary construction, this phantom village comes less from the actual yearning for what has been lost than from the desire for what has never been there (Wang 1993, 130). <br />
==Ma Shuya 马淑雅==<br />
The striking incongruity indicates the nature of nostalgia as both a textural stance as well as a structure of feeling. <br />
<br />
Nevertheless, the incongruity between formal sophistication and primitive existence is a very hallmark of literary and cultural production in our postmodernist China. In discussing the Fifth Generation Films, Rey Chow points out that primitivism is often associated with modernism/postmodernism. The “primitive passion,” according to Chow’s definition, emerges at “a moment of cultural crisis.” It is an invented fact, fabrication of a sense of the primordial, rural rootedness that occurs in the post-construction (1995, 22-23). Chow’s theory of primitive passion is based on her study of new Chinese cinema.<br />
==Ma Zhixing 马智星==<br />
However it does shed light on our discussion of Zhang’s profound nostalgia for the rural past at the age of globalization, and on the ironic rupture between postmodernist sophistication and the pre-modern/primordial world presented in his novel. Read in intertextual relation with his essays, it is more than clear that Zhang’s re-imagining of the primordial Chinese rural past is meant to correct what he perceives as the diseased modernity and to rejuvenate Chinese culture. As a response to the cultural crisis in our globalized age, Zhang Wei has chosen the past to measure the present. <br />
<br />
The nostalgic return in Zhang Wei’s writings is in fact a kind of self-exile. Zhang Wei actually spent five years in a rustic country house (soon to be torn down) near his hometown to write this novel. <br />
==Meng Ying 孟莹==<br />
There he was literally cut off from the outside world, expecting that this exile away from modern cities would get him spiritually closer to the land and nature so as to feel anew the vitality of the Chinese people, and rediscover the historical/rural root of Chinese culture. As agreed by all critics, this novel’s representation of the primordial past succeeds in bringing out a native naiveté and simplicity, a sense of gushing life force and animal virility -- the ideal form of being. However, in de-historicizing the past in order to re-imagine the golden age of the rural innocence and plenitude of meaning, the author had no alternatives but to simply let narrative play out its historical inevitability.<br />
==Mo Ling 莫玲==<br />
The pre-modern agrarian existence embodied by the Small Village is ultimately destroyed by modern industrialization. History then, though negated and erased by the narrative form of the novel, reasserts itself at the end. This leaves us not with a story about the slow decline of this pre-modern agrarian existence, but of its catastrophic fall. The structure of the village’s existence was in no way able to change and transform itself. This is demonstrated by the villagers’ strong resistance to outside influences represented by coal mining industry. As a result, rather than gradual transformation, the village is suddenly destroyed by industrial machine power.<br />
<br />
最终，现代工业化抹杀了小村庄所展现出的前现代农业文化。那时的历史虽因小说的叙事形式而遭否定和抹去，但在结尾时又重新跃然纸上。它为我们展现的并不是前现代农业文化缓慢地销声匿迹，而是其灾难性的衰落。这个村庄的存在结构决定了它无法自变，村民强烈抵制受到来自外界煤矿业的影响就是一个很好的证明。结果，这个村庄并没有逐步转型，而是突然摧毁于工业机器的动力。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 07:26, 17 December 2020 (UTC)Mo Ling<br />
<br />
==Mo Nan 莫南==<br />
The moral dilemma Zhang faces in re-enacting of the Chinese rural past is similar to those encountered by root-seeking writers: the quest for the essence of “Chineseness” also leads to the discovery of unpleasant aspects in its society and cultural tradition. This moral dilemma is also reflected in the novel’s narrative form. While magical events serve to deconstruct the realist paradigm of historical representation, they at the same time also create a picture of rural life as something exotic. As David Wang points out, the object of nostalgia is also easily associated with the exotic (1993, 109). <br />
<br />
So if we have found some substance in Zhang’s novel to support his transcendent, yet empty metaphor of “land,” this “substance” remains less than compelling and appealing. <br />
==Nie Xiaolou 聂晓楼==<br />
A primitivistic village life can be little more than that: it is basic and instinctual, centering on food and sex. The meaning of land is closely related to food; indeed the reason the villagers stick to this land is because it can produce rich food enough to preserve their community. The carnivalesque scenes describing the village young romping in the wild fields at night, while highly acclaimed by many Chinese critics, do not, to my mind, represent an infinite solitude or a simple form of joy as much as the poverty of these lives in an extremely closed and impoverished world. This strikes an even more pathetic chord when knowing that this form of exercise will soon be transformed into wife beating and cupping when these young people grow into adulthood.<br />
==Ou Rong 欧蓉==<br />
The extremely stable pattern of the village’s social customs, mindset, and traditions is incapable of absorbing new things, or initiating any transformation. So the static and cyclical form of existence is simply erased by the outside forces of industrialization. In a broader sense, the history of the Small Village, or rather, its fate can be seen as an allegory for Chinese traditional society which was also forced into fundamental change from the outside. Thus the Small Village reflects the broader historical impotence and lack of cultural flexibility in traditional rural China. Many critics, including the author himself, argue that the idea of Land is meant to represent a certain spirit. Nevertheless, unless located somewhere, this spirit can only remain an empty structure.<br />
==Ouyang Jinglan 欧阳静兰==<br />
Nevertheless, it is precisely this structural emptiness that enables Zhang Wei to fill in many meanings throughout his essays. <br />
<br />
''Fable of September'', as well as Zhang’s essays, embody his search for truth and a moral ground based not on the rationally constructed modern world of scientific knowledge and market economy represented by urban centers, but on the simplicity of rural life. This search is rooted in the author’s disenchantment with certain aspects of modern civilization. To Zhang Wei, “Modern industrial civilization represents a form of beauty; yet this form is prone to hurt another more fundamental, more eternal beauty. Idealists all hope that these two forms of beauty can exist in harmony, without much conflict.<br />
==Ouyang Ling 欧阳玲==<br />
But of course, this hope is only a dream” (Xiao 1995, 193). This distrust of modern civilization also reflects in him what Raymond Williams called “rural-intellectual radicalism” (1973, 36). Indeed, as a rural intellectual (as many critics have labeled him), Zhang demonstrates many aspects of rural-intellectual mentality: hostile to modern capitalism, opposed to commercialism, and attached to country ways and feelings (Williams 1973, 36). Without doubt, ''Fable of September'' is a fascinating novel and has uttered our deepest longings and profoundest nostalgia for a pre-modern simplicity of existence free of modern-day ills like alienation and corruption.<br />
<br />
<br />
......当然，这份希望只是幻梦一场”（萧夏林 1995,193）。张炜的作品也体现了对现代文明的不信任，雷蒙德·威廉姆斯称之为“乡村知识分子激进主义”(威廉姆斯 1973, 36)。确实，张炜作为一名乡村知识分子（许多批评家如此标榜他），在作品中展现了乡村知识分子的多个心理面貌：对现代资本主义的敌意，对商业主义的反抗，对乡村风情的依恋(威廉姆斯 1973, 36)。毋庸置疑，《九月寓言》是一部引人入胜的小说，它表达出了现代人对过去的那种简单生活浓浓的渴望和怀旧之情，那个时候不像现代社会这样，存在人与人之间的疏离和腐败。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 07:00, 17 December 2020 (UTC)<br />
<br />
==Peng Dan 彭丹==<br />
Nevertheless, Zhang’s use of the central concept of “land” (referring to an idealized being) as the basis for his critique of modern civilization – decrying moral decay, consumerism, dominance of popular literature and commercialization of knowledge – and his rural intellectual mentality this concept reveals betray the author’s simple-minded, essentialist, and absolutist approach to the complexity of an ever changing social and cultural reality. The reification of land in his essays lacks a broad and deep historical perspective on Chinese modernity. Commercialism and its culture have by all means contributed to the general moral decay and erosion of basic humanistic values in society, and global cultural effects lead to profounder cultural crisis. <br />
==Peng Juan 彭娟==<br />
However, the absolute rejection of consumerism, globalism, and postmodernism fails to recognize their power and inevitability in restructuring contemporary Chinese society. The problems created by these developments have already moved the issue of solution beyond a discourse on morality. China’s ever more complex and changing social and cultural reality requires a more sophisticated and mature understanding. And finally, I would suggest that in today’s post-Cold War age in which socialism-capitalism antithesis has lost its relevance and meaning, the intellectual paradigm of confrontation must be replaced by one of negotiation. Nostalgia may always be pulling at us, and we may always be willing to indulge in a trip to the imagined past with stories like ''Fable of September.'' But as a critical stance, it does not equip us to effectively address the complex process of cultural reformation happening in contemporary Chinese and the world.<br />
<br />
Works Cited（不用翻）<br />
<br />
Chow, Rey, Primitive Passions, (New York: Columbia University Press, 1995)<br />
<br />
Benjamin, Walter, Illuminations, (New York: Schocken Books, 1968) <br />
<br />
Widmer, Ellen, and Wang, David Der-Wei, ed., From May Fourth to June Fourth, (Cambridge: Harvard University Press, 1993)<br />
<br />
Williams, Raymond, The Country and the City (New York: Oxford University Press, 1973)<br />
<br />
Xiao Xialin, Youfen de guitu (Anxious and indignant homeward journey) (Beijing: Huayi chubanshe, 1995)<br />
<br />
Zhang Chengzhi 1991, History of the Soul (Guangzhou: Huacheng chubanshe, 1991) 311.<br />
<br />
Zhang Chengzhi 1994a, The Heroes’ Paths in Wilderness (Shanghai: Zhishi Publishing House, 1994)<br />
<br />
Zhang Chengzhi 1994b, “Poets, Why aren’t you indignant?”, in Wenhui Bao (Wenhui Daily, Shanghai) (August 7, 1994) <br />
<br />
Zhang Chengzhi 1999a, Wuyuan de sixiang (Unassisted Thoughts) (Human wenyi chubanshe, 1999)<br />
<br />
Zhang Chengzhi 1999b, “My Method of Tearing up those Business Cards,” in Zhang 1999a<br />
<br />
Zhang Chengzhi 1999c, “Zaizhi xiansheng,” in Zhang 1999a 100-105<br />
<br />
Zhang Wei, Jiuyue yuyan (Fable of September), in Zhang Wei wenji (Collected works of Zhang Wei). Vol. 2 (Shanghai: Shanghai wenyi chubenshe, 1992)<br />
<br />
==Peng Ruihong 彭锐宏==<br />
'''Deciphering the Populist Gadfly: Cultural Polemic around Zhang Chengzhi's "Religious Sublime"''' <br />
<br />
''Xinmin Liu<br />
<br />
''<br />
'''Abstract<br />
'''<br />
<br />
Since mid-1990s the Chinese Sanwen has witnessed an upsurge by way of frantic polemics over social and cultural issues in journals, newspaper fueillton, book series and forums. In this "war of words," no writer has been as prolific, as provocative and as problematic as Zhang Chengzhi. <br />
<br />
Zhang's essays feature a scathing critique of Chinese intellectuals' lack of spiritual faith, their surrender to global consumerism and the postmodern. Driven by a populist zeal, Zhang extols Chinese muslims' devotion to their religious faith, defiance of material affluence and bond to their harsh yet unsullied habitat. His populist approach to religious transcendence in opposition to what he perceives as today's intellectual disenchantment is ambiguous and ambivalent. <br />
==Peng Xiaoling 彭小玲==<br />
It wavers between subaltern politics and religious fundamentalism. It falls short of the prospect of constructing a ethnic pluralism that protects cultural differences without yielding to cultural positions that claim unique access to truth.<br />
<br />
In a polyglot age in which all has to be contested and negotiated anew, boundary- violating is the rule rather than the exception. Before the last millennium closed out, the Chinese essay thrived in an upsurge of cultural polemics, but in terms of aesthetic and ontological norms, the essayists could ill afford to stay within secure and clear-cut boundaries for long, because they often found themselves bombarded and displaced by a plethora of slippery issues, wacky themes and “roguish dilettantes.” <br />
==Peng Yongliang 彭永亮==<br />
With battle lines frequently redrawn and growing ever so fuzzy, this round of cultural polemics took on the characteristics of a wild slugfest, no-holds-barred wrestling and elusive shadow boxing. But true to its essaying (or, alternatively, assaying) role, the essay form rose to the challenge with the right mix of mercurial, discordant and yet self-assured mettle. Thus, it proved most capable of lending expression to chaos, fracture and trivia of the postmodern world. One need not search far to bring this point home: the essay has lately swamped the public media with its newfangled offshoots: in addition to the common literary and political essays appeared the licai (personal financing) essay, the xiuxian (leisure/recreation) essay, the photo essay, the cyber essay and so forth. But it is with the cultural polemics of the 1990s that the readers witnessed the essay form in most amazing novelty, deftness and verve. <br />
==Peng Yuzhi 彭育志==<br />
One way to make sense of what essay form enabled the writers to achieve amid the “wars of words” (pizhan) is to take it to task by way of its intrinsic bond with cultural dialogics, i.e. to see how approaches of writing essays lead to the laying of grounds for a dialogic relationship that intersects even the most incendiary issues and dissimilar views of this discursive maze. To that end, we will focus on Zhang Chengzhi’s essays published after mid-1990s to see why a radical intellectual figure like Zhang, considered an intractable loose cannon by most, often contests and mediates, by virtue of his border-violating politics, what the cultural mainstream considers to be polemical and divisive. At once belletristic and carnivalesque, Zhang Chengzhi’s essays stood out with striking clarity and urgency, if also with unnerving uproar. <br />
==Qi Kai 漆凯==<br />
Extolled by some as the author whose one book single-handedly redeemed Chinese writing of the entire twentieth century, Zhang was riding high on the tailwind of his enormously popular Xinling shi (History of the Soul, 1992) and seemed to have returned to the public forum with his discursive buoyancy revived and his sense of the “sacred” mission renewed. At first glance, this does not seem the same Zhang Chengzhi who was overwhelmed by the spiritual loftiness he had ascended to upon completing ''Xinling shi'' and pleaded to his readers in all earnest, “there will no longer be this “me” from now on. Please banish me from your memory. … I have even taken myself by surprise that with this book I could bring myself to such a screeching halt.”[ Zhang Chengzhi, ''History of the Soul'' (Guangzhou: Huacheng chubanshe, 1991) 311.] But did Zhang ever quit the public forum and banish his voice from the on-going dialogue with his readers afterwards? <br />
==Qu Miao 瞿淼==<br />
And did he accidentally join the ranks of those escapist intellectuals who self-righteously beat a retreat in the face of social repression and identity dislocation of the early 1990s? <br />
<br />
Indeed, at the height of his unexpected fame in 1992,[ Zhang Chengzhi made repeated statements in his essays written around this time that he had voluntarily terminated his career as a professional writer out of his desire to be embraced by the Muslim community and out of his disgust for what writers and intellectuals in general had failed to do in the face of rampant consumerist values.] Zhang did not hesitate to declare that his career as a professional writer had come to an end, and that he would retreat to the Muslim communities in the barren loess in Northwest China to begin his new life. While it is true that he verbally renounced his faith in and severed his tie with the mainstream intelligentsia, reality has proved otherwise: he could neither disinherit the dialogic potential of his earlier essays the same way as he allegedly cast off his ''Han'' Chinese upbringing, nor disown the intellectual milieu of his growth as though it were those business cards he symbolically tore up in disgust.[ This symbolic act is given an elaborate defense in one of his “position-statement” essays, “My Method of Tearing up those Business Cards,” published in Wuyuan de sixiang (Unassisted Thoughts) (Human wenyi chubanshe, 1999).] <br />
==Quan Meixin 全美欣==<br />
Zhang cannot give up the act of writing through which he once defied the false sanctity of official histories and celebrated the purity and incorruptibility of the ''Jahriyya'' Muslims,[ A sect Chinese Muslims who are often considered the inheritor of mystical Sufis of the religion of Islam.] and to which he owed the stage for exhibiting his extraordinary discursive power as well as his reinvented ethnic identity. While still pursuing his spiritual pilgrimage as a lone warrior, he could hardly remain an intellectual recluse in an imagined sanctuary. Although his views often turned hard-edged due to his combative and self-aggrandizing tone, we need not necessarily be put off by his ill-advised posturing, which is far more rhetorical than substantive. Rather we are urged to see beyond his argumentative mode and detect that ineluctable draw of cultural dialogics that lured him to charge right back to the frontline of the discursive war zones. <br />
<br />
Zhang’s essays published since mid-1990s prove most intriguing and forceful when they give vent to his critical views that deliberately blur the boundary between personal commitment with public conscience.<br />
==Sagara Seydou ==<br />
Seldom a believer of easy cultural synthesis, Zhang thrives in getting caught in the crossfire of public debates and wreaking havoc for the intellectual mainstream whose social legitimacy has fed off a complicitous liaison with the official and the ideological center. In a sense, what constituted the identity of his previous self, i.e., the “I” who nimbly narrated a hidden history of a suppressed people in ''History of the Soul'', was a persona already poised on the borders between public outcry and personal misgiving, between official histories and popular memoirs, between discourses of cultural criticism and identity politics. Akin to the self/other-conscious tone of Martin Buber’s ''I and Thou'', Zhang’s resort to “You” side by side with “I” as his discursive partner not only denotes the presence of a dialogic partner cued up by intersubjectivity, but interjects a critical awareness to set off the “unanimous intellectual escapism.”[ Here I am quoting the phrase from Dai Jinhua’s journal article “Hidden Narratives: The Politics of Mass Culture in the 1990s.” Her view is critically assessed by Chen Jianhua in his “Local and Global in Narrative Contestation: Liberalism and the New Left in Late-1990s China” carried in Journal of Asian Pacific Communication, vol. 9, Nos. 1 & 2, 113-29. ] <br />
==Shi Diwen 石迪文==<br />
Initially a survival tactic to avert political repression in post-1989 China, this latter movement gained popular currency in the early 1990s as some intellectuals and professionals who used to pursue political activism now withdrew into enclosed fields of specialist researches where they could claim professional excellence as their new moral high grounds and practice professional elitism as a testimony to their personal spiritual faith. These so-called “New Scholars” valorized scholarly research as “not just a matter of knowledge or profession, but more fundamentally, a form of life choice and value inquiry.”[ Chen Pingyuan, “Thoughts on Research of Scholarship History,” Xueren I, 2-6. ] Alongside this process of self-authorization, they also sported a sweeping disdain toward mass culture or other nonprofessional cultures. Was this a covert strategy of resisting moral degeneration, or a “club-spirit” rally of collective escapism in the guise of professional disinterest? <br />
<br />
==Shi Haiyao 石海瑶==<br />
Zhang’s answer rebukes the latter. Long before the first public debate over such issues took place, his own self-authorization in writing ''History of the Soul'' brought the “impartial” search for historical truth under critical scrutiny. Positing his ethnic unconscious as the testing site, Zhang launched an assault on the falsely fixed standards in writing ''Hui'' histories whose authority had been complicitous with the chauvinistic State ideology. He berated the methodological status quo in Chinese Muslim scholars’ historiography for tailoring local and ethnic memories to cater to the legitimacy of its hegemonic control. In the same vein, he called into question the validity of collecting and editing historical documents according to empiricist standards, chastising its total submission to a positivist view of historical development in the name of scholarly objectivity.<br />
<br />
==Si Yu 司妤==<br />
He specifically targeted the renowned Hui historian Yang Huaizhong whose investigation of ''munafeles'', ''Hui'' collaborators with ''Manchu'' and ''Han'' rulers, had, in Zhang’s view, internalized the reigning codes of power-knowledge alliance. Despite of his fine appraisal and extensive research, Zhang reproves Yang’s aloof stand:<br />
<br />
On the one hand, you try to reflect critically yourself and your tradition, on the other, you want to bring to light the suppression and violation committed against the human soul. How can the kind of subject you’re studying still be the same historiography? <br />
If Yang had yet to shake off the false sense of ethnic anonymity, Zhang does not make it any easier for himself when faced with the historical injustice inflicted upon the ''Huis''.<br />
<br />
==Song Jianru 宋建茹==<br />
At the Jinji Bao, a historical site of many quelled ''Hui'' uprisings in 19th century, he could hardly help chiding himself for not “avenging the historical wrongs” as a professional historian. He confesses in a 1996 essay entitled “Odes to Waves”: <br />
<br />
It so happened that I have the fortune of being a full-fledged academic historian, yet I examined every single detail (of official records) critically but could not offer any rebuttal. It so happened that I was born of ''Hui'' parentage, yet I attempted to skirt around it but could not escape this historical site---the wintry mist shrouding Jinji Bao pounded me wave after wave, pressing me to make a pledge, to declare a ''nietie'', to make good the pledge of being dedicated to the people I took rather casually years ago. <br />
<br />
Yang Huizhong, also known as Yang Mohammed Usiar, is a well-known Hui historian who has done crucial research on 18th Century Jahriyya Muslim uprisings. Zhang’s critical comments appear in T''he Heroes’ Paths in Wilderness'' (Shanghai: Zhishi Publishing House, 1994) 125.（文献无需翻译）<br />
<br />
==Su Lin 苏琳==<br />
This is not an occasional outburst of emotions for the sake of letting off his own guilt. This is sincere self-reproach to prod himself into keeping his ethnic memory and affective empathy from being worn thin by his years of academic studies, field work and research. Unlike the New Scholars’ chase of “disinterest” and neutrality, Zhang opts valiantly for the direction of racial and social activism: to knock down posts erected by “objective” histories, penetrate the walls of political and religious phobias and uncover the buried truths of ethnic repression and violence. One might query Zhang’s view of historical scholarship as emotive and skewed, thus running the risk of demeaning historiography into personal misgivings.<br />
<br />
==Tan Xingyue 谭星越==<br />
But in the era of cultural pluralism and ethnic identities, it is precisely the affective and personal that keep our ethnic awareness alive and urge us not to take boundaries of power and knowledge for granted. <br />
<br />
No doubt, Zhang enters the debate of “the ultimate concern” of the mid-1990s, but he does so on his terms. He puts forward an ethnographical approach consisted of a person’s affective propensities (''qinggan''), ethnic lineage (''xuetong'') and a “prefigured destiny” (''qianding''). These are interlocked and reciprocal in variety of ways to enmesh a person in a nexus of cultural dialogics. He then probes the illusion of professionalism in the form of an “originary question” (''yuanchu zhiwen'').<br />
<br />
==Tan Xinjie 谭鑫洁==<br />
He asks: “How do you account for your being in the face of your own soul when there is nothing scientific or ideological to fend you from this ultimate accountability?” To him what accounts for his ultimate humanist concern is his ''Hui'' ethnicity. Ethnicity, according to Michael Fischer, “ … is something dynamic, often unsuccessfully repressed or avoided. It can be potent even when not consciously taught; … something that institutionalized teaching easily makes chauvinistic, sterile, and superficial.” It is thus the “id-like” sentient and psychological that lay the ground for one’s ethnic/cultural conditioning and in turn bring it to bear upon one’s historical awareness. <br />
<br />
A sinicized Islamic term for “taking a devotional vow.” It is also known as Juyi in Chinese.<br />
Zhang 1999a, 37.<br />
Zhang Chengzhi, The Heroes’ Paths in Wilderness (Shanghai: Zhishi Publishing House, 1994) 125. <br />
Michael Fischer, ‘Ethnicity and the post-modern arts of memory,” in James Clifford and George Marcus, eds., Writing Culture: The Poetics and Politics of Ethnography (Berkeley: University of California Press, 1986) 195. （文献无需翻译）<br />
<br />
==Tan Yuanyuan 谭媛媛==<br />
Being ethnically predisposed as an “other” likewise makes Zhang acutely watchful of the State’s covert practice of ethnocentrism in the name of social progress and scientific rationality. Drawing on his renewed ethnic ethos, Zhang has no qualms in issuing a call to all historians: “… disinherit the whole positivist baggage of the conventional historiography, and seek out the complex intuitive faculty of your individual soul.” <br />
<br />
What about his image of a lone moral crusader? A great deal of ruckus has been raised over Zhang’s arguably obsessive stress on the “purity” and “truthfulness” of the ''Jahriyya'' Muslims; he is disparaged by some critics as “the most self-pleased” man in China today,” due precisely to his tireless and unsuspecting adoration of the close-knit and reclusive ''Jahriyya'' community.<br />
<br />
作为一个 "他者 "的民族倾向，同样也使张先生对国家以社会进步和科学理性的名义，隐蔽地实行民族中心主义的做法产生了敏锐的警惕。 借着重新焕发的民族气质，张先生毫无顾忌地向所有历史学家发出号召。"... 摒弃传统史学的全部实证主义包袱" "寻找你个人灵魂的复杂直觉能力" 。<br />
<br />
他的一个孤独的道德十字军形象呢？ 张先生对''贾里雅''穆斯林的 "纯洁性 "和 "真实性 "可以说是执着地强调，引起了很大的骚动；他被一些评论家贬为当今中国 "最自得其乐 "的人，"这正是由于他孜孜不倦地、不怀好意地崇拜着封闭而隐居的''贾里雅''群体。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 13:38, 16 December 2020 (UTC)<br />
<br />
作为一个“他者”的民族倾向，同样也使张先生对国家以社会进步和科学理性的名义，隐蔽地实行民族中心主义的做法产生了敏锐的警惕。借着重新焕发的民族气质，张先生毫无顾忌地向所有历史学家发出号召。“……摒弃传统史学的全部实证主义包袱”，“寻找你个人灵魂的直觉能力。”<br />
<br />
那么关于他的一个孤独的十字军形象呢？张先生对贾里雅穆斯林的“纯洁性”和“真实性”可以说是不断地进行强调，引起了很大的骚动；他被一些评论家贬为当今中国“最自得其乐 的人，”而这正是由于他孜孜不倦地、毫无戒心地崇拜着紧密而又隐居的贾里雅群体。”--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 03:08, 17 December 2020 (UTC)Yang Chenting<br />
<br />
==Tang Bei 汤蓓==<br />
Does this not make him one of those solitary seekers of moral perfection in a morally promiscuous age? Zhang’s admonishing axioms seem to answer in a seamless fit to Wang Xiaoming’s definition of a self-oriented search for ethical righteousness. As an alternative to the intellectuals’ direct involvement in politics of the 1980s, Wang emphasized the personal quality of ultimate concern and argued: “(1) you can only search for the ultimate value from your personal experience; (2) what you find is your own interpretation of what the ultimate value is, not the ultimate value itself.” Zhang seems to share the solitary seekers’ new sense of priorities in favoring a self-motivated quest for absent moral virtues, albeit transcendental and visionary. <br />
<br />
==Tang Ming 唐铭==<br />
But one facet of his writings forcefully rejects that equation: he has all along kept up public-minded criticism of social ills and moral depravities as a free-lance social/cultural critic. What the seekers of personal integrity and sublimation failed to hang onto Zhang has carried on with infinitely sharper insight and fiercer zeal.<br />
<br />
Zhang detects and detests the anxiety of these individuals to rise above the laity of social meanings and responsibilities as a way to avoid being an accomplice to ideological repression. And indeed his most scathing exposé has so far been reserved for the mainstream intellectuals rather than the money-grabbing ''New Riches'' or the consumerist mass. <br />
<br />
==Tang Yiran 汤伊然==<br />
<br />
When readers’ feedback to his ''History of the Soul'' heated up into a media squabble in 1994, Zhang burst onto the scene again with another of his tirades “Poets, why aren’t you indignant?” The essay is brimmed with scorn for the public for its total surrender to consumerism and their frantic drive for worldly pleasures; yet it is the intellectual mainstay who bear the brunt of his verbal onslaught. Zhang accused them of “selling out to monetary gains and worldly repute,” the news media of “swarming up like bees after the ‘big shots’ for petty favors and leftovers, and the cultural critics of “becoming painfully silent on any honest, principled, to-the-point criticism.” <br />
<br />
Zhang 1994a, 125.<br />
Zhang Yuanshan, “Zhang Chengzhi---the Most Self-Pleased Writer” at Xin yu si dianzi wenku (www.xys.org), listed under Zhang Yuanshan.<br />
Zhang Rulun et al, “The Humanist Spirit: whether and How Is It Possible?---Reflections on the Humanist Spirit, I” in Dushu 3: 3-13.<br />
For a fine critique of this shift of intellectual paradigm, see also Xu Ben. Disenchanted Democracy: Chinese Cultural Criticism after 1989 (Ann Arbor: The University of Michigan Press, 1999) 49-56. （文献无需翻译）<br />
<br />
==Tao Ye 陶冶==<br />
For a time, Zhang’s readers felt jabbed by his barbed comments on the gaping “void” of spiritual faith and rampant cynicism, philistinism and moral incompetence among the intellectuals. They were also exacerbated by his unmatched tribute to the ''Jahriyya'' Muslims who remained unperturbed by the hustle and bustle of economic boom elsewhere in China. All this led the public to conclude that Zhang’s posturing was cashing in on the polarization of the Haves and the Have-nots of China’s new social strata, and that with his accolades for “the poor men’s religion” he intended to push for the image of a “Me-alone Spirituality.”<br />
<br />
==Wang Meiling 王美玲==<br />
This grave misperception turned out to be the main ground for his detractors like Wang Shuo to lodge a protest, accusing him of getting rich with loyalties for his publications in Japan and overseas while turning hypocritically around to lecture the intellectuals at home in their weakness for cynicism, corruption and bankruptcy. <br />
<br />
Nothing could be further from the truth: although feeling at home with the rigid and barren habitat of the poverty-stricken Muslims, Zhang is not necessarily biased against material comforts or social development as some critics have labeled him to be.<br />
<br />
这种严重的误解竟然成为王朔等人诋毁他而提出抗议的主要理由，指责他依靠日本和海外出版的刊物事业一心一意地发大财，却还虚伪地反过来教训国内知识分子玩世不恭、腐败潦倒。 <br />
<br />
这一切都离不开此等事实：即张先生虽然对贫困穆斯林僵化贫瘠的生活环境感到十分亲切，但他并不一定像某些批评家所标榜的那样，会对物质享受和社会发展持有偏见态度。--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 14:46, 16 December 2020 (UTC)<br />
<br />
This grave misperception turned out to be the main ground for his detractors like Wang Shuo to lodge a protest, accusing him of getting rich with loyalties for his publications in Japan and overseas while turning hypocritically around to lecture the intellectuals at home in their weakness for cynicism, corruption and bankruptcy. <br />
<br />
<br />
这种严重的错误认识，成了像王朔这样的诋毁者提出抗议的主要理由，他们指责他依靠在日本和海外的出版物一心只想着致富，同时又虚伪地反过来告诫国内知识分子，说他们玩世不恭、腐败潦倒。<br />
<br />
Nothing could be further from the truth: although feeling at home with the rigid and barren habitat of the poverty-stricken Muslims, Zhang is not necessarily biased against material comforts or social development as some critics have labeled him to be.<br />
<br />
事实并非如此：尽管张先生对贫困穆斯林的僵硬贫瘠的生活环境感到熟悉亲切，但他并不一定像一些批评家所说的那样，对物质享受或社会发展抱有偏见。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 16:09, 16 December 2020 (UTC)Xiao Yining<br />
<br />
==Wang Xuan 王轩==<br />
Rather, he is adamant with the intellectuals’ frailties in the face of social malfunction and injustice as a result of harried economic policies, and he is outspoken about what little critical awareness the educated class can foster against the blindly raging “market forces” and the new alliances of wealth and power. In 1999, Zhang wrote a sequel “Again to the Honorable Teacher” to his 1991 tribute to Lu Xun, in which he firmly declares that he will not back down from his previous judgment on Lu Xun’s misfortune---why Lu Xun chose not to leave us a legacy of great volumes of scholarly or professional worth.<br />
<br />
Zhang Chengzhi and Zhang Wei initiated a heated round of ''bizhan'' (pen-combats) in the Literary Supplement of ''Wenhui'' Bao (Wenhui Daily, Shanghai) over the issue of mass consumption and culture with many writers who are more sympathetic with the marketized economy and consumerist culture. This essay by Zhang---“Poets, Why aren’t you indignant?” is featured as the leading editorial on August 7, 1994. <br />
Zhang Chengzhi, “Poets, Why aren’t you indignant?” in ''Wenhui'' Bao (Shanghai) (August 7, 1994).<br />
For further detail of this dispute, read Geremie Barmé, ''In the Red: On Contemporary Chinese Culture'' (New York: Columbia University Press, 1999) 304-309. （文献无需翻译）<br />
<br />
==Wang Yu 王煜==<br />
In fact, Zhang now argues, in less sarcastic yet firmer terms, why Lu Xun’s solitary yet relentless social and cultural crusades are gaining rather losing currency in 1990s’ China. He writes:<br />
<br />
The populace in this nation have little power or scarce hope. But they are quick to discover: when they suffer and despair under the heavy burden of tyrannical rule of the bureaucratic few, “the intellectual class” turn out to be, after politicians and money, another cruel oppressor. The broad masses want nothing more than being fed and clothed. But they need the intellectuals to keep up the basic and constant criticism of the social elite and the powerful. Otherwise, their plight would be unthinkable. <br />
<br />
==Wang Yuan 王源==<br />
We, as readers of Lu Xun’s ''zawen'', are surely struck by the familiar wording, the similar tone, and the unyielding views that have implausibly found their way back into Zhang’s essays over half a century later. We are also surprised at how candid and unaffected he is when making such social commentary from a position comparable to the Great Lu Xun. <br />
<br />
One is tempted to ask: is Zhang grandstanding? I think not. However, the causes for leaping to charges against his feisty offensive are worth looking into: they are, ironically, spawned off the same binary frame of mind that has been consistently used by the CCP ideologues to denounce the inroads made by “liberal bourgeois values;” yet such a frame of mind is also replicated by many of Zhang’s critics at home and overseas.<br />
<br />
==Wei Honglang 韦洪朗==<br />
Odd bedfellows resting on the same cultural logic, they argue that criticism of the intellectuals’ dislocation and impotence in current China is motivated by the either/or option. One is either directed by a regressive Party-led agenda to exert the authority of socialist ideological legacy while intimating their message amidst the consumerist ambience. Or he/she is motivated by a dissenting political force to jump-start a new round of political subversion while laying itself open to patronage of the West (mainly America)-centered global order. Zhang’s detractors from both these stances see eye-to-eye on his role in today’s cultural politics, following the either/or mode of straightjacket thinking.<br />
<br />
==Wei Yafei 魏亚菲==<br />
But I believe he is neither a firebrand of old egalitarian idealism nor an extremist with religious fundamentalist zeal. His self-styled apologist persona is neither a haughty custodian of monolithic values, nor a self-righteous model of narcissistic purity and perfection, nor a slick po-mo master showcasing newly imported goods. His is more of a lone outlaw in a “mobile warfare” in the Gramchian sense: preying on the unjust and corrupt elite, yet forever keeping the society at large at bay. <br />
<br />
Take the case of Zhang’s attitude towards “the people.” Pervasive social and cultural changes triggered by State-endorsed market economy had been set in place in China by mid-1990s which had led to seismic dislocation and reordering across the entire social spectrum.<br />
<br />
==Wen Sixing 文偲荇==<br />
The result is that familiar notions such as “the people” had been stripped of their usual ideological moorings, whereas the newly emerged social grouping was yet to be reckoned with. While the recent cultural warfare has struck a bitter discord between the Liberals and the New Leftists over the definition of the masses (''dazhong''), Zhang has been relentlessly lucid and unambiguous who they are---those of the disadvantaged and the impoverished in China today. He is evidently critical of the Liberals who are eager for China to partake of a global economic order and evolve into a liberal society with a rising middle class as the nucleus of its civic values, but tend to lose sight of how this class of well-off Chinese (most notably the New Riches) can emerge without tipping economic and social imbalances towards those at the lower rungs of the social ladder.<br />
<br />
其结果是，人们熟悉的概念，如“人民”，已被剥夺了他们通常的意识形态根基，而新出现的社会群体还有待考虑。虽然最近的文化战争在自由主义者和新左派对“大众”的定义上产生了激烈的分歧，但张却毫不含糊地明确了他们是谁——当今中国的弱势群体和贫困群体。他显然是重要的自由主义者,他们迫切希望中国参与全球经济秩序和发展成一个自由与崛起的中产阶级社会作为其公民价值观的核心,但往往忽视这类富裕的中国人(尤其是新兴富人群体)的出现，而不引爆经济和社会失衡以及影响刚刚起步的社会主义事业。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 13:50, 16 December 2020 (UTC)<br />
<br />
其结果是，"人民 "等熟悉的概念已被剥去了惯常的意识形态寄托，而新出现的社会群体却还没有被重视起来。 当最近的文化战在自由派和新左派之间就大众（''大中''）的定义发生激烈的争执时，张先生却毫不留情地明确了他们是谁--当今中国的弱势群体和贫困者。 他显然对自由派提出了批评，他们渴望中国参与全球经济秩序，并发展成为一个以中产阶级为公民价值核心的自由社会，但却往往忽视了这个富裕的中国阶层（最主要的是新富阶层）如何能够在不使经济和社会失衡向社会底层倾斜的情况下出现。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 14:39, 16 December 2020 (UTC)<br />
<br />
==Wen Xiaoyi 文晓艺==<br />
For that matter, he is also adamant with the Po-Mo culturalists whose extreme ''kowtowing'' to the market culture and its mass consumers is, by way of an odd twist, turned into propelling forces for the predominantly ''Han'' Chinese to regain a very ethnocentric mode of self-empowering in a renewed East-West confrontation.<br />
<br />
Although Zhang’s view on “the people” is in close proximity to those of the New Leftists, he does not convey them as if they were their carbon copies. Instead he distills the critical efficacy of their combat with the deceptive “mass culture” and implants it in his border-violating strategy as a mobile yet vital critiquing position.<br />
<br />
==Wu Kai 吴恺==<br />
Contrary to what he sometimes claims---to jettison the culpable intellectuals in the name of “religious” purity, Zhang has always felt the urge to recharge the power of the intellectual self as expository but not dispossessing, diagnostic but not agnostic, and independent but not self-insulating. The key to his border-crossing self is a dialogic interplay among multiple viable postures of the self while never allowing the self to be tied to a single rigid form of it. It is by negotiating between these individual stances of conviction that Zhang aims to create a vigilant and constructive ambience to see to the redress of social injustice. While revisiting Lu Xun in “Again to the Honorable Teacher,” he avidly called on Chinese intellectuals to embark on a solitary but enduring quest for the interests of the people at the lower rungs of the society.<br />
<br />
For further readings on this dispute, read Li Shitao, ed. Zhishi fengzi lichang: ziyou zhiyi zhizheng yu zhongguo xixiangjie de fenghua (The Position of Chinese Intellectuals: The divided intellectual circle over the issue of Liberalism) (Changchun: Shidai wenyi chubanshe, 2000).（文献无需翻译）<br />
<br />
==Wu Qi 吴琪==<br />
To engage in a dialogue with these masses, he observes, is for the intellectuals “to forever keep a watchful custody of such people against the socially established and the powerful.” And the masses will discover Zhang’s polemical writings, much as they did Lu Xun’s Zawen in 1930s, “there is always someone like Lu Xun who is cussing his heart, all alone in his crusade.” <br />
<br />
'''Discussion of this chapter: The ''xiaopin wen'' between ''xianshi sanwen'' and ''zawen'''''<br />
<br />
''King-Fai Tam''<br />
<br />
I would first of all like to commend the contributors of this chapter for their original, well researched and well articulated papers which represent a diversity of angles of approaching the study of essays, while sharing an interest in the polemical nature of the genre. <br />
<br />
Zhang Chengzhi, “Zaizhi xiansheng” in Wuyuan de sixiang (Unassisted Thoughts) (Changsha: Hunan chubanshe, 1999) 100-105.（文献无需翻译）<br />
<br />
==Wu Qiong 吴琼==<br />
Together, they constitute an eye-opener for me, given my interest in ''xiaopin'' wen and other similar works with a lyrical bent that shy away from discursiveness and argumentation. If the ''xiaopin'' wen writers have anything to say about politics and society, it is often with a bemused tone; and the most that one can expect from them is a lamentation of some unjust social phenomenon, accompanied perhaps by an expression of outrage and an ineffectual cry for change. In that sense, ''xiaopin'' wen can be said to have rejected one the basic tenets of the essay as a process of experimentation, questioning, reflection, and, indeed, essaying. Too often, it gestures superficially to the analysis of an issue, only to come down heavily on an emotional response at the end.<br />
<br />
鉴于我对 "小品 "文和其他类似的抒情作品的兴趣，这些作品加在一起，让我大开眼界。 如果说 "小品 "文对政治和社会有什么要说的话，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，''xiaopin''wen可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:WuQiong|WuQiong]] ([[User talk:WuQiong|talk]]) 13:21, 16 December 2020 (UTC)<br />
<br />
这些作品加在一起，让我大开眼界，让我对 "小品 "文和其他类似的抒情作品产生了兴趣，。 如果说 "小品 "文对政治和社会有什么要说的话，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，“小品”文可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 13:47, 16 December 2020 (UTC)<br />
<br />
鉴于我对 "小品 "文和其他类似的抒情作品的兴趣，这些作品加在一起，让我大开眼界。 如果说 "小品 "文对政治和社会有什么要说的，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，小品文可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 13:53, 16 December 2020 (UTC)<br />
<br />
鉴于我对 "小品 "文和其他类似的抒情作品的兴趣，这些作品加在一起，让我大开眼界。 如果说 "小品 "文对政治和社会有什么要说的话，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，''小品''文可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 14:53, 16 December 2020 (UTC)<br />
<br />
==Wu Xiang 邬香==<br />
Yet, the four contributions to this chapter point out that there is a bigger world in the study of essays beyond ''xiaopin'' wen. The essay can, as Mary Scoggin argues, be cantankerous, recalling the image of a spear and a dagger, where one piece of ''zawen'' is more likely to elicit an equally cantankerous response than to put an issue to rest. With good reasons, we describe such exchanges as ''pizhan'' (battling with the pen). The essay is also a site where the essayist can consciously sculpt an image of himself, as Lu Jie and Liu Xinmin show in the cases of Zhang Wei and Zhang Chengzhi.<br />
<br />
==Wu Yilu 吴一露==<br />
Moreover, while one single piece of essay is indeed different from a treatise in that its brevity makes it ill-equipped to address an issue in great depth, essayists such as Zhang Wei and Zhang Chengzhi can resort to voluminous output, exhaustively exploring different shades of a question in one essay after another to build up a coherent position. Wang Ban furthermore approaches the essay as a sensibility, or a structuring device, with which a writer tells and retells a story, puts forward a proposition and modifies or denies it. As such, it replaces the novel as the form that best captures the consumerist ethos of urban China in the 1990s.<br />
<br />
==Wu Zijia 吴子佳==<br />
Yet, if a literary genre can take up so many shapes and forms, are we still justified to consider these shapes and forms as a uniform entity, to be analyzed and studies with the same methodology ? In my study of the essay, I have often been confronted with this question. In the New England Association of Asian Studies conference in October last year I raised a similar query in response to the presentations of Alexandra Wagner, Martin Woesler and Xinmin Liu: in what way can we consider works as diverse as those of Feng Zhi, Qu Qiubai, and a group of other writers that we discussed that day as essays? Now, in light of the four papers of this chapter, I would like to ask the same question again. <br />
<br />
==Xiao Shuangling 肖双玲==<br />
I will take the clue from Wang Ban when he considers the “polemic pole” for the essay, i.e., that which the essay stands against, and see whether we can understand what essay is but finding out what it is not. At different historical junctures and in different cultural contexts, the essay has served as the voice of the opposition and the marginal. Wang Ban has already alluded to Adorno’s “The Essay as Form” to underscore the institutional system of philosophy, the discourse of scientific positivism, and its attendant socio-cultural conditions of reification, to which the essay stands in opposition. Likewise, one can find a late twentieth-century parallel where the articulation of feminism and decolonization often takes the form of the essay. <br />
<br />
==Xiao Ting 肖婷==<br />
Yet, in the Chinese context, even if we narrow it down to the last two decades of the twentieth century, it is not entirely clear what the polemic pole of the essay is. Wang Ban believes that the polemical pole to contemporary Chinese essays to be identified as the Enlightenment and Marxist paradigm of teleological history and its literary counterpart: the novel of “revolutionary realism.” For the zawen she is examining, Mary Scoggin suggests that ''zawen'' spits in the face of a “discourse of beauty” that serves to mute criticism in ''the'' name of social and rhetorical graciousness, an attitude that essentially forbids ''zawen'' writers to say anything if they cannot think of something nice to say. <br />
<br />
==Xiao Xi 肖茜==<br />
Zhang Chengzhi, Xinmin’s subject, has made it abundantly clear that his essays are manifestations of a historical method that deconstructs Han chauvinism even as he has little by way of counter evidence to go by. Like Wang Ban, Lu Jie also pits the essay against the novel, but for a different reason, and with findings intriguingly different from that of Wang Ban. Wang Ban attributes the “metafictional” signs in Wang Anyi’s ''Shushu di gushi'' to the intrusion of the essayist sensibilities. In other words, it is her essayist touch that accounts for the tentativeness of her narrative. On the other hand, Lu Jie succeeds in showing that Zhang Wei the novelist is much more tentative and equivocal than Zhang Wei the essayist.<br />
《新民》的主体，张承志已经非常清楚地表明，他的散文是解构大汉族主义的历史方法的表现，尽管他几乎没有任何相反的证据可供参考。和王班一样，卢杰也把这篇文章与《红楼梦》对立起来，但原因不同，他的发现与王班的截然不同。王班把王安忆《叔叔的故事》中的“元化”符号归结为散文家情感的侵入。换句话说，正是她的散文家风格造成了她的叙述的不确定性。另一方面，卢杰成功地展示了小说家张伟比散文家张伟更加犹豫不决和模棱两可。--[[User:XiaoXi|XiaoXi]] ([[User talk:XiaoXi|talk]]) 13:49, 16 December 2020 (UTC)Xiao Xi<br />
<br />
张承志是《新民》的主人公，他非常直白地表明，他的散文是解构大汉族主义的历史方法的表现，尽管他几乎没有任何相反的证据可供参考。如同王班，陆杰也把这篇文章与《红楼梦》对立起来，但原因不同，并且他的发现与王班的完全不同。王班把王安忆《叔叔的故事》中的“元化”符号归结为散文家情感的侵入。换句话说，正是她的散文家风格导致她的叙述带有不确定性。另一方面，陆杰成功地展示了一个事实——小说家张伟，比散文家张伟，更加犹豫不决，更加模棱两可。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 02:30, 17 December 2020 (UTC)<br />
<br />
==Xiao Yining 肖伊宁==<br />
Even if one were to maintain that ''Jiuyue yuyan'', like ''Shushu di gushi'', is informed by the essayist sensibilities, one still has to consider why Zhang Wei’s essays are more categorical, and hence more simplistic and reductionist, in their assertion than the novel, whose meaning requires considerable teasing out. What is one to make of this discrepancy between Wang Anyi and Zhang Wei? What does it say about the two writers? And what do they have to say, if anything, about the essay and the novel?<br />
<br />
即使有人坚持认为《九月寓言》和《叔叔的故事》一样，都是受散文家的情感影响的，但我们还是要思考为什么张炜的散文在论断上比小说更直截了当，也因此更为简单明了，而他的小说的意义却需要相当多的梳理推敲。怎么去理解王安忆和张炜之间的这种差异呢？对于这两位作家有什么看法呢？他们对这篇文章和小说有什么要说的吗？<br />
<br />
In various ways, our contributors also look into the self-image the essayists construct for themselves as they participate in the cultural polemics at the end of the century.<br />
<br />
在本世纪末的文化论战中，我们的撰稿人也从不同的角度审视了散文家为自己建构的自我形象。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 15:56, 16 December 2020 (UTC)Xiao Yining<br />
<br />
==Xie Fan 解帆==<br />
Gone, apparently, is the supercilious pose of the ''xianshi'' essayist who, to paraphrase Lu Xun’s famous translation of Kuriyagawa Hakuson, “sits in a rocking chair by the stove in winter or puts on a bathrobe in summer to drink tea and chat casually with one’s good friends about things that do not give one a headache.” Rather, as our contributors succeed in pointing out, headache is precisely what our essayists aim to provide. Even though they also affect varying degrees of reclusivity or compromise, they always come back later to the polemic fray with renewed vigor. I have in mind such instances as Zhang Wei’s repeated claim to find a monastery in the mountains where he will study all by himself for a year even as he goes around giving advice to his readers on how best to resist the corrupting influences of mass culture. <br />
<br />
==Xie Ziyi 谢子熠==<br />
Similarly, the ''zawen'' writer distance themselves from the overtly declamatory tone with the sole purpose of making their gripes more readily stomachable, and their voices more readily heard. Zhang Chengzhi’s temporary withdrawal into religious isolation is another example, for, after a brief period of reclusivity, he enters once again the public sphere with deeper conviction and a broader agenda. In light of Wang Ban’s discussion, Wang Anyi’s case is perhaps less clear-cut than the rest. To be sure, she seems to have adapted rather well to the new consumerist society that commodifies literature; yet, it is clear that there is a serious intent in her deployment of the essayist sensibilities. <br />
<br />
==Xu Jia 徐佳==<br />
In fact, to the extent that ''Shushu di gushi'' has challenged the master-narrative with which the life’s progress of a rehabilitated rightist is often told, I would argue that the essayist sensibilities, far from being irrelevant to history, can be put to historical use. The works of Zhang Wei, Zhang Chengzhi and Shao Yanxiang can perhaps supply us with a footnote to the historical relevance of the essay.<br />
<br />
'''The 20th Century Chinese Essay - Characteristics, Actors, and Trends'''<br />
<br />
''Martin Woesler''<br />
<br />
'''Abstract'''<br />
<br />
In the first part of my paper, which deals with the characteristics of the essay, I will start with a definition of the essay as a non-fictional subjective representation in a free form: “Essay”, in Chinese mostly ''sanwen'' 散文, is a genre term for shorter, self-contained nonfictional prose texts, in which the author tries to mediate individual experiences on an object or a question using a subjective I-perspective.<br />
<br />
==Xu Jing 许晶==<br />
I will introduce the hypothesis that the Chinese and the Western essays belong to the same international genre and try to prove it by showing cross-cultural similarities both in form and content. However, there are special local characteristics of the Chinese essay, which I will name.<br />
<br />
In the second part, I try to narrate the beginnings of the rediscovery of the essay in the early 1980s. Not before 1995 did international scholarship start to use common philological methods to explore single essayists or the essays of groups and to write a history of the Chinese essay. Then I will show the topical development of political and apolitical essays.<br />
<br />
In the third part, I will ask, who were the major players in the Chinese essayism of the 20th century? <br />
<br />
==Xu Jing 许静==<br />
I will introduce Lu Xun, with his sharp, polemic subgenre for daily-political use, the ''zawen''. Analysis reveals that he still remains the most-read essayist, not because of his ''zawen'', but because of his reminiscences and lyrical essays. Using the examples of the most often reprinted essays, “The Back View” (Zhu Ziqing 1928b), “The Moonlit Lotus Pond” (Zhu Ziqing 1927), “Splashing Oars and Lantern Light on the Qinhuai River” (Zhu Ziqing 1924), “Wild Vegetables of my Home Region” (Zhou Zuoren 1925), “Listening to the Cold Rain” (Yu Guangzhong 1974) and “In Memoriam of Xiao Shan” (Ba Jin 1979b), I will show that moving essays form the top tier of the genre. I will also try to stimulate further analytic works by giving hints for examples of promising intertextual and intersubjective comparison.<br />
<br />
==Xu Mengdie 徐梦蝶==<br />
In the fourth section, I will name contemporary trends in essay writing. After the Cultural<br />
<br />
Revolution essays came from the perspective of an authentic eye. In the 1980s and especially in the 1990s, individualism demanded a critical reflection on the satisfaction of personal consumption needs and tried to give a personal orientation, as essayists pleaded for moral virtues. Other essays in the 1980s and 1990s were written with a kind of new subjectivism, targeted away from contemporary contradictions but appealing to the feelings of the audience by creating either a positive or a negative world. <br />
<br />
The fast-paced nature of current Chinese society demands diverting and short texts. There is also increasing consciousness of individuality, for which the essay is the most direct form of subjective expression, even more direct than the poem which is mediated by its metrical and formal demands.<br />
<br />
==Xu Pengfei 许鹏飞==<br />
In China we see a renewed interest in discussing social-political issues through the medium of the essay, as was the case in the 1920s and 30s. We become conscious of the banality of daily life when it is being used as a literary topic, as in the essay, which most commonly treats the genre of everyday life. The de-ideologization of Chinese society led to a rediscovery of the apolitical essays, dating from the Republican era, especially from the years 1923 to 1928. In the 1990s, the essayistic culture of political criticism of the 1980s has vanished; the only political relic is patriotism, for example expressed in the monograph published in 1996, ''China can say no! – Possibilities for politics and emotions in the period after the cold war'' (see ''China can say no''!).<br />
<br />
==Yang Chenting 杨晨婷==<br />
<br />
'''1. CHARACTERISTICS<br />
<br />
1.1 Defining the essay as a non-fictional subjective representation in a free form'''<br />
<br />
Similar to international literature, the basic subdivision of literature in China in general is one in three types: epic (with ''xiaoshuo'' (fiction), sanwen (here in the broader meaning non-fictional prose)), lyrics ''shige'' (lyrics) and ''xiqu'' (drama). Though there is no pure epic form, fiction and prose are often jointly addressed with the Chinese term “''wu yunwen''” which corresponds to the term “epic” in the West. The types may be distinguished roughly by their nature in the following way: In the epic, bygone events are retold, a broad, filled story dominates the foreground. In the lyrics, the reader is encouraged to feel the current sensations and often confessionlike feelings of the poet.<br />
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1. 特征<br />
<br />
1.1将本文定义为一种非虚构的主观自由表现形式<br />
<br />
与国际文学类似，中国文学的基本细分一般是三类：史诗（小说、散文（这里指广义的非虚构散文））、诗歌和戏剧）。虽然没有纯正的史诗形式，但小说和散文常常被合称为中文的“无韵文”对应西方的“史诗”一词。从性质上看，这几种类型可以大致区分为以下几种。在史诗中，过去的事件被重述，一个宽广的、充实的故事占据了重要位置。在歌词中，鼓励读者去感受诗人当前的感觉，往往是告白式的感受。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 03:05, 17 December 2020 (UTC)Yang Chenting<br />
<br />
==Yang Hairong 杨海容==<br />
The drama recalls a self-contained action directly in monologue or dialogue and in this way unburdens the re-creative imagination of the readers/spectators through it. The essay as a genre of the epic is a detached non-fictional subjective representation in a free form.<br />
<br />
“Essay,” Chinese mostly ''sanwen'' 散文 , is a genre term for shorter, self-contained non-fictional prose texts, in which the author tries to mediate individual experiences on an object or a question out of subjective I-perspective. This it tries associatively and from different sides, not as a text for daily use, but with artistic or educationally demanding means of language, nevertheless in an accessible form. The resource is mastered by the essayist sovereignly and the topic is seen in a larger context and can even be presented humorously. Free-dom in form and content is essential for the essay.<br />
<br />
==Yang Hui 阳慧==<br />
Different perspectives range in the international genre of the essay: Genres are primarily divisions of literature through the scholarship of literature for specialized contemplation and in order to be able to compare similar texts more easily. On the other hand, subcategoring the essay in too many small entities, questions the sense of such subdivisioning in reference to hermeneutic findings. One must also stay aware of the changing nature of literature itself and the relativity of the scientific perspective, which is still a timely one, even if its accepted internationally.<br />
<br />
Regional deviations seem less important for the essay than for established genres like short stories, novels etc., and far less important than for poems. <br />
<br />
==Yang Yi 杨逸==<br />
All these other genres are seen as international genres. My hypothesis, that the Chinese and the Western essay also belong to the same international genre maybe proved by the crosscultural mutualities both in form and content.<br />
<br />
In the 21st century, the world is growing together and culture is mainly determined by the grade of modernization. The Chinese essay, as we find it in newspapers today, has taken on the form and content of the Western essay and is aimed at a target group comparable to that of the Western essay. <br />
<br />
==Yang Yue 杨悦==<br />
This is a second hint that the modern Chinese essay belongs to the international genre of the essay. Even though the translation of ''duanpian xiaoshuo'' with ''short stories'' is commonly accepted, both are less closely related than the Western essay and its Chinese counterpart. The definition, which I developed out of a sample of more than 5000 modern Chinese essays, fits also the special international understanding of the essay (following Bolz 13:269-272 on the development of the western essay; Butrym 1989 on the theory of the western essay). <br />
<br />
The choice of the term “''sanwen''” instead of “''suibi''” (familiar essay) or “''xiaopin wen''” (short literary piece) is of course arbitrary, but it corresponds to the present usage. In about 200 essay collections and histories between 1949 and 1996 known to the author, ''sanwen'' turned out to be the common expression, ''xiaopin'' was used only in one out of 25 essay titles of the PR China, in one out of 14 Taiwanese, and one out of ten Hong Kong publications.（文献无需翻译）<br />
<br />
这是中国现代散文属于国际散文文体的第二个暗示。尽管写“短故事”的"短篇小说"的翻译被普遍接受，但两者之间的联系却不如西方散文和中国散文紧密。这一定义是我从5000多篇现代中国论文样本中得出的，也符合国际上对这篇论文的特殊理解。<br />
<br />
当然，用“散文”代替“随笔”或“小品文”是随意的，但它符合现在的用法。在1949年至1996年作者所知的约200本杂文集和历史中,“散文”更为常见,而只有1/25的中国文章标题、1/14的台湾出版物，以及1/10的香港出版物使用“小品文”。--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 02:16, 17 December 2020 (UTC)<br />
<br />
==Yang Ziling 杨子泠==<br />
Besides the trend towards a globalized society, first expressed in Zhou Zuoren's call to adopt the English essay style, there are special local characteristics of the Chinese essay. How is the Chinese essay to determine culturally, what makes it “Chinese”? In the occidental essay the ''form'' seems to be a more important criterion of differentiation than in its Chinese counterpart. In China even those texts are included, which have only a similar content, but cross the borders of the formal generical framework. This can be shown with Cheng Ming-Lee, who subcategorises the “unfinished diary” or the “unfinished letter”. Those texts belong - within the Western context - to texts of personal use and therefor to the non-fictional prose works. Only after they have been altered into essays (Cheng Ming-Lee: “essay in diary form” and “essay in letter form,” see Cheng Ming-Lee), they are accepted as essays.<br />
<br />
周作人是第一个呼吁采用英语文风来体现全球化社会趋势的，除此之外，中文杂文还具有地方特色。 中文杂文如何在文化上定义，是什么让其更加“中国化”？ “形式”在西方杂文里，比在中文散文中，更为一个重要的区分标准。 在中国，甚至包括那些内容相似的文本，但都跨越了正式通用框架的边界。 程明利（Cheng Ming-Lee）将“未完成的日记”或“未完成的信件”分类，进而证明了这一点。这些文本在西方语境中属于个人使用的文本，因此属于非虚构的散文作品。 只有在将其改写之后，人们才称之为杂文。--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 01:44, 17 December 2020 (UTC)<br />
<br />
周作人是第一个呼吁采用英语文风来体现全球化社会趋势的，除此之外，中国散文还具有地方特色。从文化上来看，如何定义中国散文，是什么让其更加“中国化”？与中国散文相比，“形式”在西方散文中似乎是更为重要的区分标准。 在中国，甚至包括那些内容相似的文本，但都跨越了正式通用框架的边界。 程明利（Cheng Ming-Lee）将“未完成的日记”或“未完成的信件”分类，进而证明了这一点。这些文本在西方语境中属于个人使用的文本，因此属于非虚构的散文作品。 只有在将其改写之后，人们才称之为杂文。--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 02:23, 17 December 2020 (UTC)<br />
<br />
==Yao Cheng 姚诚==<br />
<br />
This tendencial broader understanding of the essay in China can be traced back directly to the connotation, that the term ''sanwen'' possesses in Chinese: ''wú yùnwén''“non-rhythmic prose,” which originally meant all non-fictional prose. In this broader meaning, also texts for personal or everyday use are included. However I deal only with ''sanwen'' in the narrower meaning “short literary essay pieces”.<br />
<br />
Further differences are that Chinese essays often have ideological contents and show stylistic characteristics like repetitions and the usage of sayings.<br />
<br />
这种对中国论文的倾向性更广泛的理解可以直接追溯到“sanwen（散文）”一词的中文含义：“wúyùnwén（无韵文）”，“非韵律散文”，它最初是指所有非虚构的散文。 在这种更广泛的含义上，它还包括个人或日常使用的文本。 但是，我只用狭义的“散文”来处理“sanwen”。<br />
<br />
进一步的区别是，中国散文往往具有思想内涵，并表现出重复性和俗语性等风格特征。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 13:46, 16 December 2020 (UTC)<br />
在中国，这种对散文更广泛理解的趋势，可以直接追溯到“散文”一词在中文里所具有的内涵:“无韵文”“非韵律散文”，最初指的是所有非虚构的散文。在这个更广泛的意义上，个人或日常使用的文本也包括在内。但我说的“散文”只是狭义的“短篇小片段”。进一步的区别是，中国散文往往具有思想内容，并表现出重复、用语等文体特征。--[[User:XiaoXi|XiaoXi]] ([[User talk:XiaoXi|talk]]) 13:53, 16 December 2020 (UTC)Xiao Xi<br />
<br />
==Yao Jia 姚佳==<br />
<br />
'''1.2 I will describe the beginnings of the discovery of the essay.'''<br />
<br />
Despite the increase in essay writing from 1979 on, it took a decade for the first theoretical reflections on this phenomenon to appear. It took another decade before the international scholarship of Chinese Studies became aware of the phenomenon of the essay. <br />
<br />
In the 1980s, Chinese scholarship made a first major approach to reflect on essay literature by writing essay histories and collecting papers, which concentrated first on the essayistic work of single authors like Lu Xun. Also two essay conferences in the 1990s showed no move towards international scholarship. Not before 1995 did international scholarship started to use common philological methods to explore single essayists (on Gaylord Leung [Liang Xihua] 梁錫華 Kubin 1995, on Wang Meng 王蒙 Woesler 1995, on Liu Zaifu 劉再復 Mansberg 1995 [unpublished]) or essays of groups (on 'Xīnyùe pài 新月派' Wagner 1996).<br />
<br />
==Yi Huan 易欢==<br />
<br />
Not before the second half of the 1990s, did a history of the Chinese essay using the means of Western philology appear (Woesler 1998). For the first time, the essay was included in Western anthologies of literature as a genre equal to fiction and poetry (''The Columbia Anthology of Modern Chinese Literature'' 1995, see Lau/Goldblatt, ''Modern Chinese Literary Thought'' 1996, see Denton).<br />
<br />
Regarding the valuing of essays in China, Taiwan and the West, there are regional differences: In the States, essays are often chosen according to Western taste and totally unknown authors are given as much space as established ones. In Taiwan, Lu Xun has been banned for a long time, but today, in my survey, which Chinese essayists are printed the most in the 1990s, he ranks 16th.<br />
<br />
==Yi Zichu 义子楚==<br />
<br />
If one only take modern authors into account, he even ranks 12th. Hong Kong literature on Yu Guangzhong has been censored by Huang Weiliang in favor for the first (see Lin Yaode, 50), and Wang Meng has been overestimated in the People’s Republic of China due to his political post.<br />
<br />
Still it remains a ''desideratum'' to get the most important Chinese essays in Western translation. Currently at least three essay collections in English translation are in the reviewing process (Tam King-Fai [announced]) or already published (Pollard 1999, Woesler 2000). Pollard's selection is a highly subjective and eclective choice of essays, covering even the premodern essay. Most of the contributors to the collection in hand met in 2000 on a first international conference on the essay.<br />
<br />
==You Yuting 游雨婷==<br />
<br />
In the years to come, a new ''Bonn History of Chinese Literature'' will grant the essay its proper place with two to three volumes only dedicated to the ''biji, youji'' and other essays.<br />
<br />
'''1.3 20th Century Development and Hindrances'''<br />
<br />
The topical development of political essays sees a shift from the enlightenment-educational essay, which emerged in 1907, to the daily-political essays in the 1920-30s, further to anti-Japanese propaganda in the 1940s and ideological propaganda in the 1950s and 1960s. In the 1980/90s, the discussion of politics of daily interest form a smaller part than in the 1920/30s. In the 1980s all genres including poems and essays were used for the critic against the master narrative of Communism or the Maoist understanding of art as serving ideology.<br />
<br />
==Yu Ni 余妮==<br />
<br />
Whilst the 1980s saw a revival of political issues in terms of discussion on the best system of society, (also in literature in general and in film) to a mere unpolitical and again more philosophical-moral theme spectrum in the 1990s, where essayists define their role, first of all to counterpart the consume-orientation of the masses. (Yu Guangzhong's essay “The Wolves are Coming” shows that the ideological perspective did not only harm mainland essaywriting, see Yu Guangzhong 1977.) The essay seems to be the only genre in China which has kept its educatio-nal claim with the exception of essays which claim to be “art pourt l'art”.<br />
<br />
I mentioned the lack of translations in Western languages. One of the reasons might be the impression of some scholars that many of the Chinese essays were just propaganda. <br />
<br />
==Yuan Shiqi 袁诗琦==<br />
<br />
This might be true for the 1940s and even the 1950s, but nowadays this has changed, as the overwhelming majority of publications prove. This demands a closer look: Since 1949, politically affirmative literature has been encouraged by the government, resulting in a statistical paradox: not the affirmative authors and their texts form the majority of the essayists read in the 1990s, but the critical essayists, whose texts oppose the order to serve politics through their apolitical, sometimes even defiant character. In the 1990s, the texts of 1920s/1930s Republican China are still as often reprinted as their contemporary counterparts. Obviously we can conclude that the politically affirmative essay of the 1950s only survived in special political essay collections and is no longer written by famous contemporary authors nor read by the Chinese audience in the beginning of the 21st century.<br />
<br />
在20世纪40年代甚至50年代，这可能是真的，但如今，正如绝大多数出版物所证明的那样，情况已经改变了。这需要更仔细的观察:自1949年以来,在政治上积极的文学一直在政府的鼓励下,导致了统计上的悖论:在20世纪90年代的散文家中，大多数人不是持肯定态度的作者而是持批判态度的散文家，他们的文章是非政治的、有时甚至带有挑衅特征，以此来反对为政治服务的秩序。在20世纪90年代，中华人民共和国二三十年代的文本仍然和当代中国的文本一样被重印。显然，我们可以得出这样的结论:20世纪50年代的政治肯定随笔只存在于特殊的政治随笔集中，在21世纪初，当代著名作家的作品和中国读者的阅读都将不复存在。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 01:22, 17 December 2020 (UTC)<br />
<br />
==Yuan Tianyi 袁天翼==<br />
<br />
In restrictive regimes, where freedom of speech is not guaranteed, people still have different political ideas. To speak out directly is unhealthy, so in these countries people use art to express their differences. The most direct way of expressing political ideas in art is literature. To trick the censors, one must find indirect ways of expression. In an exhibition of ''Tendency Quarterly'', 16 banned Chinese magazines were displayed. Most of the magazines choose the poem as their favorite form to express political thoughts. After having been banned, some magazines went abroad and now are published in exile. The internet has added a number of underground magazines, which are available also inside mainland China. In the last years of the 20th century, one can find an increase of essays in these magazines. This might be a hint, that the authors dare to speak out more directly.<br />
<br />
在限制体制下，言论自由得不到保障，人们仍然有不同的政治观点。直接说出来是不健康的，所以在这些国家，人们用艺术来表达他们的差异。艺术中表达政治思想最直接的方式是文学。要骗过审查者，人们必须找到间接的表达方式。在“趋势季刊”展览中，展出了16本被禁的中文杂志。大多数杂志选择诗作为他们最喜欢的表达政治思想的形式。在被禁之后，一些杂志社搬到了国外，现在以流亡的方式出版。互联网增加了地下杂志数量，这些杂志也可以在中国大陆境内阅读。在20世纪的最后几年里，人们可以在这些杂志上发现散文数量越来越多了。这可能是一个暗示，暗示作者敢于更直接地表达出来。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 02:23, 17 December 2020 (UTC)<br />
<br />
==Yuan Yuchen 袁雨晨==<br />
<br />
The topical development of the unpolitical essay starts with the everyday-topics of Zhu Ziqing (“On Dreams,” see Zhu Ziqing 1928c) and Zhou Zuoren from 1917 (''My Own Garden'' 1923, “The Fly” 1924, “Reading on the Toilet” 1936), with a caesura 1927, when the political essays became the main stream, until the late 1930s, when the unpolitical essay was eliminated totally by the anti-Japanese movement. It didn't recover until the 1970s, when life turned back to normality and normal things became topics of interest because of their long absence. Again in the 1990s, the unpolitical essay boomed also due to less interest in political issues and the need for a new orientation in the new found world of mass consumerism.<br />
<br />
==Zeng Fangyuan 曾芳缘==<br />
<br />
'''2. Actors: Lu Xun, Zhu Ziqing, Ba Jin, Wang Zengqi, Yu Guangzhong'''<br />
<br />
Who were the major players in the Chinese essayism of the 20th century?<br />
<br />
Here is not the place to recount the struggle, which many of the today well-known heroes of the May-Fourth Movement had to establish their literary values and narrative. Unlike today, at that time the authors were also editors and publishers of magazines and therefore had a strong position in the cultural field.<br />
<br />
One thinks first of Lu Xun, who invented a sharp, polemic subgenre for daily-political use, the ''zawen''. In his own, broad understanding of ''zawen'', it could contain poems, short stories, drama etc. From a genial writer of short stories, he turned to ''zawen'' for the rest of his life, leaving behind a legacy of more than 700 essays. <br />
<br />
==Zeng Liang 曾良==<br />
<br />
During his lifetime, with his sharp attacks, he was the most known essayist. But these essays were of daily-political interest only and are seldom read today. Analysis reveals now that he stills stays the most often read essayist until the end of the 20th century. Not his ''zawen'', but the following reminiscences and lyrical essays remain until the end of the century in the top-ten list of essays: “Autumn Night” (Lu Xun 1925b), a lyrical essay from ''Wild Grass'', in “Mr. Fujino” (Lu Xun 1926c), Lu Xun remembers his Japanese teacher, in “The Kite” (Lu Xun 1925a) he remembers how he hurted his younger brother's feelings once, and “From Hundred Plant Garden to Three Flavour Study” (Lu Xun 1926b), which recounts his childhood experience also with classical literature. <br />
<br />
==Zeng Xinyuan 曾心媛==<br />
<br />
The other most often printed essays are from Republican or modern times: The first is “The Back View” (Zhu Ziqing 1928b). With his whole work, this author ranks shortly behind Lu Xun. From this and other essays one can derive the criteria for essay best sellers in the P.R. of China: In “The Back View,” filial piety is the driving factor, parallelistic and repetitive structures in the atmospherical nebulous “The Moonlit Lotus Pond” (Zhu Ziqing 1927), also written by Zhu Ziqing, whose style easily may seem mannerist to the Western reader. In “Splashing Oars and Lantern Light on the Qinhuai River” (Zhu Ziqing 1924) the author describes a beautiful landscape and makes ancient customs alive again. Nostalgic home feelings are the emotional identification element in “Wild Vegetables of My Home Region” (Zhou Zuoren 1925).<br />
<br />
==Zeng Yanhu 曾雁湖==<br />
<br />
Yu Guangzhong is represented in this list with the nostalgic “Listening to the Cold Rain” (Yu Guangzhong 1974). In Ba Jin's most often reprinted essay “In Memoriam of Xiao Shan” (Ba Jin 1979b) he remembers his wife. <br />
<br />
Works of authors who decided to serve an ideology are far less often reprinted than the eight authors found to be leading: Mao Dun and Guo Moruo (rank 15) are mentioned in the average as seldom as Lu Xun in Taiwan and Yang Shuo (ranks 30) appears only half as often.<br />
<br />
Therefore one can state, that unpolitical, moving essays form the top.<br />
<br />
For a list of the 36 most often (re)printed essayists, and the top 59 essays please see the mentioned monograph (Woesler 1998b).<br />
<br />
==Zhang Hu 张虎==<br />
<br />
The huge number of essays and essayists offer many possibilities for intertextual and intersubjective comparison, out of which only some thoughts can be indicated here due to lack of space. They might stimulate further analytic works. Lu Xun, Zhou Zuoren and Zhu Ziqing wrote about the same occasion, the massacre on March 18, 1926 quite differently. Zhu Ziqing attacks the government directly and promises it a soon collapse (“Report of the Government’s Great Massacre,” Zhu Ziqing [1926]). Lu Xun described the massacre in an unctuous chant instead (“Jinian Liu Hezhen jun” Lu Xun 1926a), and Zhou Zuoren bitter-humorously in his essay “Different Ways to Die” (Zhou Zuoren 1926).<br />
<br />
Different ways of coming into terms with the 'Cultural Revolution' we can see in the essays of Ba Jin, Bing Xin, and Wang Meng: Ba Jin enlucidated unsparingly to the extend of self-accusation (Ba Jin 1979a).<br />
<br />
大量的散文和散文家为互文性和主体间性的比较提供了许多可能性，但由于篇幅有限，这里只能表达一些想法。它们可能激发进一步的分析工作。鲁迅、周作人、朱自清对同一事件——1926年3月18日的大屠杀——的描写则截然不同。朱自清直接攻击了政府，并断定它很快就会崩溃(朱自清《政府大屠杀报告》[1926])。鲁迅用虚情假意的歌谣(《纪年刘和真君》鲁迅1926a)描述了这次大屠杀，而周作人则在他的散文《不同的死法》(周作人1926)中诙谐而辛辣地描写了这次大屠杀。<br />
<br />
从巴金、冰心、王孟等人的文章中，我们可以看到巴金对“文化大革命”的几种不同的看法:巴金的狂热达到了自我谴责的程度(巴金1979a)。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 13:43, 16 December 2020 (UTC)<br />
<br />
==Zhang Hui 张慧==<br />
<br />
Wang Meng dealed with it humorously (Wang Meng 1980), Bing Xin tried to pretend continuity by naming her works after the 'Cultural Revolution' with the same titles as before: The successful collections ''Letter to the Children'' (Bing Xin 1931), and ''Letter to the Children, vol. 2'' containing texts since 1958, were followed by ''Letter to the Children, vol. 3 ''with texts since 1978. In her “Autobiographical Notes” (Bing Xin 1982) she simply skips the 'Cultural Revolution'.<br />
<br />
A trip in early August 1923 (Mei/Wu, 46) with Yu Pingbo to the Qinhuai river, which Zhu knew from an earlier visit (Chen Xiaoquan, 68), inspired both to write in the same year at the age of about 24 and 26 an essay with the title “Splashing Oars and Lantern Light on the Qinhuai River” (Zhu Ziqing dated 10/11, 1923, Yu Pingbo dated 8/22, 1923, jointly published in ''Eastern Miscellany''), an English translation by Hu Shiguang can be found in ''Chinese Literature'' 1 (Spring 1988) Yu 162-172, and Zhu 173-182 resp. Zhu Ziqing and Yu Pingbo continue here a tradition of Chinese poets, writing poems on a common experienced journey to compete with each other. I found, that Zhu Ziqing's essays is more persuading.<br />
<br />
王萌幽默地处理了这一问题（王萌1980），冰心试图通过在"文化大革命"后用与以前相同的标题命名自己的作品来假装连续性：成功收藏了《给儿童的信》（冰心1931） ）和“给孩子的信，第一卷， 2”（包含自1958年以来的文字），其次是“给孩子的信”（第一卷）,3”自1978年以来一直使用文字。在她的“自传笔记”（Bing Xin 1982）中，她只是跳过了“文化大革命”。<br />
<br />
朱元培在1923年8月上旬（梅/吴，46岁）与秦淮河的一次旅行（陈小泉，68岁）认识了秦淮河，这激发了双方在同年24岁左右写诗的初衷。 26一篇题为“在秦淮河上泼桨和灯笼光”的文章（朱自清1923年10月11日，于平波1923年8月22日，在《东方杂记》上共同出版），英文翻译胡世光的著作可以在《中国文学》 1（1988年春季）中找到Yu 162-172和Zhu 173-182。朱自清和余平伯在这里延续了中国诗人的传统，在经历了共同竞争的共同经历中创作了诗歌。我发现朱自清的论文更具说服力。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 02:22, 17 December 2020 (UTC)<br />
<br />
王蒙幽默地处理了这一问题（王蒙1980），冰心试图以'文革'后的作品命名，标题与以前相同，以假装连续性。成功的作品集《给孩子们的信》（冰心1931年）和《给孩子们的信，第二卷》收录了1958年以来的文字，随后又出版了《给孩子们的信，第三卷》，收录了1978年以来的文字。在她的《自述》（冰心1982）中，她干脆跳过了'文革'。<br />
<br />
1923年8月上旬（梅/武，46）与俞平伯到秦淮河游玩，朱自清早年曾到过秦淮河（陈孝全，68），激发了两人的灵感，两人在同年分别约24岁和26岁时写了一篇题为《秦淮河上的溅桨和灯火》的文章（朱自清10/11。1923年，俞平伯日期为1923年8月22日，合刊于''东方杂记''），胡世光的英译本见''中国文学''1（1988年春）俞162-172，朱173-182 resp。朱自清和俞平伯在这里延续了中国诗人的传统，在共同经历的历程中写诗，互相竞争。我发现，朱自清的文章更有说服力。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 03:07, 17 December 2020 (UTC)<br />
<br />
==Zhang Ling 张玲==<br />
<br />
Wang Meng, Jia Pingwa and others wrote essays entitled “Falling leaves” (Jia Pingwa 1981, Wang Meng 1989) on the transitoriness of life in the allegory of falling leafs. It is interesting and surprising to discover the similarity between a, the differences between the description and interpretation of the falling leaves and b, the differences between the different authors' self-understanding and philosophy. One may compare essays entitled “On dreams” with 58 years difference in their origin (Zhu Ziqing 1928c, Bing Xin 1986). Moreover it is interesting to compare conceptions of essayism as we can see in Lu Xun's theory of “emerging” and “blossoming” and Zhou Zuoren's theory of the synthesis of the gongan school and the English essay. <br />
<br />
==Zhang Peiwen 张佩闻==<br />
<br />
'''3.Trends<br />
<br />
3.1 The essay as a snapshot of contemporary thoughts'''<br />
<br />
What is the state of contemporary essay writing in China? Its position should be brought into its proper relationship to recent approaches, perspectives and terms of categorization, like post-modernist elements, post-colonial thinking, deconstructivism etc.<br />
<br />
The increase of the essay production after the ‘Cultural Revolution’ might be explained with the ability of the essay, to express personal experiences much more authentically than other genres because of its immanent claim of historical truth. But the essay is not a guarantee for objective truth: In the same time it is subjective, the essayist mediates his image consciously. This restricts the reported truth to a subjective one and bears the risk of a wilfully “corrected” truth.<br />
<br />
==Zhang Qi 张琪==<br />
<br />
The individualism of the Republican era has been based on the common feeling to stand at a historical turning point and directed towards common targets like the creation of a New Literature and a new Chinese society. In the 1980s and especially in the 1990s, individualism asks for a critical reflection on the satisfaction of personal consumption needs and tries to give personal orientation, essayists plead for moral virtues (“Serene” Wang Meng 1992, “First make your own things in a good way” Wang Meng 1994). These essays, mainly published in newspapers and magazines, are widely read by people in the rapidly changing, anonymous, alienating and consume-oriented mass cultural society.<br />
<br />
==Zhang Weihong 张维虹==<br />
<br />
Other essays in the 1980s and 1990s are in a kind of new subjectivism targeted away from contemporary contradictions but apply to the feelings of the audience by creating an either positive (“Shanxi Opera,” Jia Pingwa 1984) or negative world (“The Nightmare,” Si Yu 1995).<br />
<br />
'''3.2 The essay as the genre of the giddy-paced nature of society, individuality, socio-political discussions, de-ideologization, everyday's profaneity and banality'''<br />
<br />
From the essay, we can see contemporary ''trends of literature'', which are also reasons for the increase in volume of this genre in the 1990s:<br />
<br />
-The giddy-paced nature of current Chinese society with its demands for diverting and short texts: “[...] we live in an age of exposition” (Hall, xiii);<br />
<br />
==Zhang Xueyi 张雪仪==<br />
<br />
-The increasing consciousness of individuality for which the essay is the most direct form of subjective expression, even more direct than the poem with its metrical and formal demands; <br />
<br />
-A revival of interest in discussing social-political issues through the medium of the essay, as was the case in the 1920s/30s.<br />
<br />
-The banality of everyday life becomes conscious through becoming a literary topic, most commonly in the genre of everyday life, the essay.<br />
<br />
-The De-ideologization of Chinese society. Today not the governmentally demanded affirmative texts stand at the forefront, but unpolitical essays, mostly dating from the Republican era, especially from the years 1923 to 1928. This observation is supported by the results of the mentioned statistical analysis. The mostly read political essays after 1949 are critical essays. For example Ba Jin complains in “Remembering Xiao Shan” (Ba Jin 1979b) about the death of his wife in the 'Cultural Revolution'. <br />
<br />
==Zhang Yinliu 张银柳==<br />
<br />
-Regarding the compiling of essay collections: For the most often selected essays in the People’s Republic, Taiwan and Hong Kong, moral and aesthetic criteria seem to have underlain. This is a sign of the increasing independence of the editors of essay anthologies from governmental or ideological handicaps, and for the increasing commercialization of the publishing houses with an orientation toward customers (former: “readers”). <br />
<br />
-In the latter half of the 1990s, the master narrator himself seems to be lost within the subjectivity of in-dividuals and everyday's profaneity and banality of a more and more formally organized but substantially empty citylife. Time loses worth, since more and more of the daily acctivities are filled with mechanical and autistic actions.<br />
<br />
==Zhang Yu 张瑜==<br />
<br />
In the 1990s, the essayistic culture of political criticism of the 1980s has vanished, the only political replique is the patriotism, for example expressed in the 1996 published monograph ''China can say no! – Possibilities for politics and emotions in the period after the cold war'' (see China can say no!).<br />
<br />
The reason that we do not find post-modernist essays in the sense of post-modernist fiction lies in the directness of the essay: The essay as a genre is a chat between author and reader and not an object d'art which wants to give cause for different interpretations or which would depend on exceptional form or contents or even quotations of pre-modern characteristics in order to make it an distinguishable object d'art. Also trends like the use of ordinary language, which one finds in novels since 1993 (Feidu, Jia Pingwa 1993; ''Ying'er'', Gu Cheng 1993) and ''New Borderlessness'' since 1995, cannot be proven in the essaywriting. <br />
<br />
==Zhang Yujie 张毓婕==<br />
<br />
-Also the fictional realism David Der-Wei Wang sees in Lao She, Mao Dun and Shen Congwen, proves helpful for the understanding of some essays, one being “The Small Dog Baodi” (Ba Jin 1981), in which the author turns into a narrator who recounts the memories of the 'Cultural Revolution' in allegoric instead of in descriptive truth as before (“In Memoriam of Xiao Shan II,” Ba Jin 1984b). Similar is the concept of imaginery nostalgia, as Wang calls the fictional truth in Shen Congwen's work (David Wang 1992), helpful for the reading of “Rain in Kunming” (Wang Zengqi [1984]) as well as for “Shanxi Opera” (Jia Pingwa 1984). <br />
<br />
1 Xin zhuangtai xiaoshuo 新狀態小說 new borderless fiction, represented by Chen Dong 韓東, Lu Yang 魯羊, Zhu Wen 朱文, Lin Bai 林白, Chen Liang 陳梁, Zhang Mei 張梅.<br />
<br />
2 Post-colonialist thinking (Williams et al. 1994), which is to be seen as part of the social-political discourse, appears in essays, especially in the less critical political, but patriotic essays of the 1990s. Kafkaism helps us understand the essay “The Nightmare” (Si Yu 1995), where the author appears as a deconstructionist, the I-narrator even is drawn near to suicide.<br />
<br />
==Zhang Yuxing 张宇星==<br />
<br />
-The Schwarcz' concept of ''personal grief'' expressed in a ''metaphorical discourse'' helps us to understand how Ba Jin was able to overcome the ''truth of being'' he was known for, only to reach a more convincing ''fictional truth'' through the metaphor of his dog Baodi (Schwarcz 1996).<br />
<br />
'''20th Century Chinese Essay - A Survey of the Genre and New Insights Into the Essayists Ba Jin, Zhou Zuoren, Zhu Ziqing'''<br />
<br />
Martin Woesler<br />
<br />
The narrative established by literary histories and anthologies has drawn a distorted picture of 20th century Chinese literature: The genre of the essay was almost ignored. In my paper I will demonstrate, how the picture of three authors change, if we take into consideration also some of their esayistic work. Here I choose the example of the critical political essay. The essay tells us more about an author than fiction or poetry, because in this genre, we encounter the author himself without metrical restrictions.<br />
<br />
==Zhao Xi 赵茜==<br />
<br />
In 1927, when the writers were threatened by a massacre among leftists by the National People's Party in Shanghai, a whole generation of writers found a common base in communist ideology, formally expressed in 1930 in the foundation of the "League of Left-Wing Writers". <br />
<br />
Many writers had to define and often redefine their position and self-understanding in reaction to the changing political climate, often burying their own ideals, in the larger perspective for the seeming "needs" of society, which also claimed the author to be one of its products. This struggle of finding a position in a politicized environment is best documented in the essay --- "a genre of self-reflection". Moreover, by its very nature, the essay overcomes boundaries of form and content. Therefore there are more essays than there is fiction free from political thoughts. Some essayists even went a step further, deconstructed the master narrative of leftist ideology, like the three writers I will talk about today.<br />
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==Zhao Xiaoyan 赵晓燕==<br />
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'''Zhou Zuoren'''<br />
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The master narrative of the offical literary history of the People's Republic on Zhou Zuoren is, that a sophisticated May Fourth genius "degenerated" and later became a national "traitor". Zhou's writings were officially considered bad literature, a total elimination of his texts was only prevented, because of the fame of his brother, who became a state author posthumously through the valuing of Mao Zedong. Actually the reception of his essays reaches a new climax now, in the essay collections of the 1990s, his essays rank 3rd, as I was able to proof with a survey of 5000 essays. That makes clear that his political engagement had no effect on the brilliance of his literary works.<br />
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周作人<br />
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中华人民共和国官方文学史对周作人的主要叙述是，一个卓越的五四天才“退化”，后来成为民族“叛徒”。 周的著作被官方认为是不良文学，由于他兄弟的名声，而他的兄弟因高度评价毛泽东死后成为国家作家，这彻底阻止了他的著作的全部出版。 实际上，现在他的论文的接受度达到了一个新的高潮，在1990年代的论文集中，他的论文排名第三，正如我通过对5000篇论文的调查所证明的那样。 这清楚地表明，他的政治参与对他的文学作品的辉煌没有影响。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 02:23, 17 December 2020 (UTC)<br />
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周作人<br />
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民国官方文学史对周作人的主要叙述是，一个老练的五四天才 "堕落 "了，后来成了民族 "汉奸"。周作人的文章被官方认为是劣质文学，彻底消灭他的文字只是因为他兄弟的名气，他通过重视毛泽东而成为国家作家，这彻底阻止了他的著作的全部出版。其实现在对他的散文的接受达到了一个新的高潮，在90年代的散文集中，他的散文排在第三位，这是我对5000篇散文的调查所能证明的。这说明，他的政治参与对他的文学作品的辉煌没有影响。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 02:52, 17 December 2020 (UTC)<br />
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==Zheng Huajun 郑华君==<br />
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The official assessment of the People's Republic is that Zhou's work experienced a caesura in 1938 due to his "degeneration" and opposition against the patriotic campaign. Zhou kept trying to aesthetizise the little things of the everyday out of the subjective experience of his private space his whole life, only seven months after the incident at Marco Polo bridge he showed that it was again possible to write about a candy seller for which he had been critizised as "paralyzing" . But there was indeed a caesura, namely the change in style and subject in his essays on literature, art etc. to ''zhengjing'' 正經 (serious, intentional essays), and ''xiánshì'' 閑適 (essays for one’s own enjoyment). But this change is located not before his outlawing through Mao Zedong (1942), and his arrest by the Guomindang (1945). Therefore not the Japanese suppressors should be made responsible for the retreat of this great writer, but his Chinese compatriots. <br />
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3 C. T. Hsia. [Note: Some of the annotations are in German and are translated into English during the editiorial work for the forthcoming edition.]<br />
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4 ("Mai tang 卖糖" 1924).<br />
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5 (Lu Xun 1934, Zhu Zhaoluo 1943).<br />
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人民共和国官方的评价是，在1938年，由于他自身的 "堕落 "和反对爱国运动，周春芽的作品经历了一个尾声。周作人一生都在试图将日常的小事从私人空间的主观经验中审美出来，在马可波罗桥事件发生七个月后，他才表明，他又可以写一个卖糖的人了，他曾因此被批判为 "麻痹"。但是，他的文章确实有一个高潮，那就是他的文艺文章在风格和主题上发生了变化，变成了严肃的、有意的文章和自娱自乐的文章。但这一变化并非在他被毛泽东取缔（1942年）、被国民党逮捕（1945年）之前。因此，对于这位伟大作家的退隐，不应该由日本的镇压者负责，而应该由他的中国同胞负责。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 13:35, 16 December 2020 (UTC)<br />
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人民共和国官方的评价是，在1938年，由于他自身的 "堕落 "和反对爱国运动，周春芽的作品经历了一个尾声。周作人一生都在试图将日常的小事从私人空间的主观经验审美中剥离出来，在马可波罗桥事件发生七个月后，他才表明，他又可以写一个卖糖的人了，他曾因此被批判为 "麻痹"。但是，他的文章确实有一个高潮，那就是他的文艺文章在风格和主题上发生了变化，变成了严肃的、有意的文章和自娱自乐的文章。但这一变化并非在他被毛泽东接力（1942年）、被国民党逮捕（1945年）之前。因此，对于这位伟大作家的退隐，不应该由日本的镇压者负责，而应该由他的中国同胞负责。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 13:43, 16 December 2020 (UTC)<br />
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==Zhou Luoping 周罗平==<br />
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So the first correction of the narrative is, that his literature was ''not'' effected by socio-political circumstances in quality, but in contents. And there is a second master narrative on Zhou Zuoren, which says that he was an apolitical author. Actually, he wanted his abstinence of political statement to be understood as a political statement by itself. For him, literature was a mean not for revolution, but for resistance . In the modernizing society, he advocated the liberation of women and asked to "treat children as full subjects with their own external and internal lives" and to "make children the essence of children's literature" , literature should make the society more humane.<br />
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The second example, where a reading of some of his essays lets us rediscover the author is Ba Jin: He is known for his practical essays with anarchistic and communist background in the 1930s and 40s, for his opportunistic self-criticism, self-censorship and the accusation of a writers' collegue during the cultural revolution. After the 'Cultural Revolution' he seemed to emerge as a righteous character , when he claimed to have done all this under pressure. He then devoted his essays to the working up of the trauma of the 'Cultural Revolution', for example in the self-accusing essay series ''Random Thoughts''. <br />
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==Zhou Shiqing 周诗卿==<br />
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Since they were seldom reprinted, two of Ba Jin’s critical essays "''Independent Thoughts''" and "''Writers’ Courage and Sense of Duty''", dating 1956 and 1962 were overlooked. With them, Ba Jin turns out to be a lifelong independant writer. The two essays were criticised. He had to deny their contents and later they were censored. Even nowadays, these texts are not easy to find in anthologies and dictionaries in the P.R.C. and Taiwan.<br />
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"''Independant Thoughts''" dated 1956, propagates the freedom of the individual and of thoughts. This essay was written in the '100-Flower-Movement', when criticism was induced officially. Ba Jin corresponded only to the 'mainstream', although his criticism was unusually sharp. Much more distinctly directed against the 'mainstream' was the second text, which I want to introduce shortly.<br />
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==Zhou Shuyao 周书尧==<br />
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"''Writers’ Courage and Sense of Duty''", a speech at the second Shanghai congress of writers and artists in early 1962, has later been censored at seven striking places. In it, Ba Jin judges very hard about himself and his collegues: At different campaigns against literary works they would have followed the political demands opportunistically and therefore were traitors. The second target of Ba Jin's criticism were the censors and critics, who would posess more power than the writers and that without legitimation. Ba Jin interpreted Mao's Yan'an speeches on art and literature in the way, that writers should themselves take over responsibility.<br />
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'''"The Small Dog Baodi" as a metaphorical discourse on Ba Jin's personal grief'''<br />
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Although Ba Jin is regarded together with Bing Xin as one of the representatives of Republican literature, the more important part of his essayistic work seems to lie after 1949 . Publishing from Hong Kong since 1979, he has spoken out loudly in opposition and in trying to help ease the trauma associated with the 'Cultural Revolution'.<br />
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==Zhou Siqing 周思庆==<br />
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One of this essays is the story-like "''Small Dog Baodi''". Written in 1980, the author remembers his dog, which he had received two decades ago from a Swedish person and which he loved after a while. When the 'Red Gards' raged, the dog was in danger. Ba Jin describes in detail the fate of the animal and his own resignation, when he learned that he could not protect the dog. In order to save him from a torturous death, he finally submitted the dog in 1966 for medical experiments. Revisiting his garden after the 'Cultural Revolution', he remembers painfully how his wife had played here with the dog. I would like to show six points of interpretation:<br />
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==Zhou Yiwen 周艺文==<br />
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1, The dog is a metaphor. In the beginning Ba Jin seems to report the fate of a dog with relevance only to his owner. But soon it becomes clear that Ba Jin actually mediates to the reader the cruelty of the 'Cultural Revolution'. The reader wonders, "if they did ''this'' with an ''innocent'' dog, what did they do with ''men'', whom they considered ''guilty''?" Ba Jin analogizes himself with the dog, when he sees himself liying on the dissection table. Even Baodi's death is useful, he serves science - could a man be more altruistic?<br />
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狗是一个隐喻。在故事的开头，巴金看似在说狗的命运只和主人有关。但很快我们就明白了，巴金实际上是在向读者传达“文化大革命”的残酷。读者想知道，“如果他们对一只“无辜”的狗都能这样做，那么他们对那些他们认为“有罪”的“人”又做会怎样做呢?”当巴金看到自己躺在解剖台上时，他把自己比作狗。就连鲍迪的死也是有用的，他是为科学服务的，一个人还能更无私吗?--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 13:53, 16 December 2020 (UTC)<br />
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狗是个比喻。 一开始，巴金似乎在说狗的命运只跟主人有关。但是很快我们就知道了，巴金实际上是在向读者介表述“文化大革命”的残酷。读者想知道，“如果他们对一只“无辜”的狗“都能如此”，对那些视为“有罪”的“人”又会怎样呢？” 当巴金看到自己躺在解剖台上时，他将自己比作狗。就连鲍迪都死得其所，服务了科学---一个人还能更无私吗？--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 01:52, 17 December 2020 (UTC)<br />
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==Zhou Yuanqu 周园曲==<br />
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6 (Zhou 1929:180-181).<br />
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7 (Zhou 1923).<br />
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8 (The Family in 1951)<br />
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9 (1982 Yi pian xuwen).<br />
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10 (Suixianglu) The essays of the 1980s are more autobiographical, and deal with literature and questions for society nowadays. Due to the very nature of the essay, we can look through his "Random Thoughts" into the soul of Ba Jin..<br />
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11 (Random Thoughts 1978-86, see Ba Jin 1988).<br />
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2, Ba Jin expresses the pain of the loss of his wife through the dog. Not before the very end of the essay, Ba Jin mentions his wife in painful remembrance, who became ill and died during those ten years. In the essay "''In Memoriam Xiāo Shān''", which appeared earlier in the collection, he had confessed severe feelings of guilt regarding her death, what haunted him into his dreams. He claimed, that they had withhold her medical treatment because of him. <br />
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==Zhou Yujuan 周玉娟==<br />
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3, The essay is an accusation of the 'Cultural Revolution'. The not-mentioning of the 'Cultural Revolution' as the reason for his wife's death makes the pain the more accusatory, especially in front of the comparable unimportant doglife. His terrifying awareness is the powerlessness - he was not able to protect his dog nor his wife. Ba Jin actually wants to illustrate the powerlessness of the individual in front of collective cruelty.<br />
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本文是对'文革'的控诉。 没有提到“文化大革命”是其妻子去世的原因，这就更让人痛心疾首，尤其是在相对不重要的狗命面前。他可怕的意识是那种无力感-他没有能力保护他的狗和他的妻子。巴金其实是想说明个人在集体的残酷面前的无能为力。--[[User:ZHOUYUJUAN|ZHOUYUJUAN]] ([[User talk:ZHOUYUJUAN|talk]]) 00:50, 17 December 2020 (UTC)<br />
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这篇文章是对“文化大革命”的控诉。没有提及“文化大革命”是他妻子死亡的原因，使这种疼痛更具控诉性，尤其是在相对无关紧要的狗的性命面前。他意识到无能为力是多么可怕——他既不能保护他的狗，也不能保护他的妻子。巴金其实是想展示在集体的残酷面前个体的无能为力。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 01:29, 17 December 2020 (UTC)<br />
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==Zhu Meimei 祝美梅==<br />
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4, The significance of this way to deal with the 'Cultural Revolution'. If one compares the mentioned essay with others of the year 1979, it lied within the common trend of criticizing the 'Cultural Revolution'. But there were also authors like Bing Xin denied the 'Cultural Revolution' - soon after its end, she used similar titles for her books than before - in order to pretend continuity. Wang Meng worked up the 'Cultural Revolution' in a humoristic way - ''Ba Jin'''s essays stand out of these, because of their relentlessness and confessing character.<br />
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==Zhu Suyao 朱素瑶==<br />
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5, The use of rhetorical means. Ba Jin pretends to be a simple documentarist "I expect from literature [...] that it tells the truth.". In fact he is known for his direct and accusing truth, sometimes his literary style is critizised as too direct and too less artful (a reproach from Hong Kong students). In "''The Small Dog Baodi''" he is using literary means to create emotion in his readers. He uses composition and rhetoric means like animation. The dog Baodi allegorically shows the injustice and inhumanity of the 'Cultural Revolution'. Here, Ba Jin turns into a narrator who recounts the memories of the 'Cultural Revolution' in ''allegoric'' instead of in descriptive truth as before . He is longing for a ''fictional truth'', instead of the ''truth of being'' in the sense of Thomas Aquinas. The fictional realism Wang Der-wei sees in Lao She, Mao Dun and Shen Congwen, proofs helpful for the understanding of this piece.<br />
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==Zhu Xu 朱旭==<br />
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6, Ba Jin's personal grief is much more persuading in the metaphor of the dog than in his direct accusing essays. As Vera Schwarcz (1996) points out<br />
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"To speak too much of grief is to blunt its edge. It might even make us deaf to the cry that sparked discourse about suffering in the first place. A cold, calculating intelligence cannot grasp the rough contours of grief. [...] To preserve the significance of personal suffering in public life we need a more indirect approach; one that accepts and, indeed, nourishes AMBIGUITY. This, in the words of Cynthia Ozick, is the discrete province of METAPHOR, "the reciprocal agent, the universalizing force that makes it possible to envision the stranger's heart." [...]<br />
She also mentions that "[...] absence of talk -- or, rather modest use of ''metaphorical discourse'' -- serve us better in the presence of massive grief."<br />
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==Zou Xinyu 邹鑫雨==<br />
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To sum up, Ba Jin turns out not to be the self-censorer, who tried to make his literature fit into the communist ideology. Instead he was a lifelong fighter for the freedom of speech and the independancy of literature from politics, who spoke out whenever he had the opportunity without endangering himself. He also no longer appears as the "uneducated" writer of simple truth, as he leads us to believe. Yet he has achieved a high rhethoric of ''fictional truth'' and is able to transmit his personal grief even more persuadingly in a ''metaphorical discourse'' throught the metaphor of the dog Baodi.</div>Han Wanzhenhttps://bou.de/u/index.php?title=20201221_trans&diff=11345020201221 trans2020-12-17T07:24:38Z<p>Han Wanzhen: /* Han Wanzhen 韩宛真 */</p>
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<div>==Cao Runxin 曹润鑫==<br />
The idea that tones discerned in verbal art will reflect the mood of the relationship between the people and the state makes frequent appearances through Chinese literary philosophy, and it frequently enters the world of modern politics, as work on the modern Chinese folklore movement will attest (Hung). <br />
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Another more recent sample is the expression “setting the tone” [定調子] describes the degree of condemnation in a Cultural Revolution era Big Character poster. This modern example displays a relatively cynical view of the function of tone; the power to set tone is in the hands of the accuser, but its strength reflects the crime of the victim.In the world of literature and arts policy, “New Tone” 新基調 became the standard Chinese socialist line against precisely such works as our “provincial leader” above castigated as “pei pei pei-ing”.<br />
==Chang Huiyue 常慧月==<br />
The term “tone” (particularly as diao) has acquired negative connotations over the past two of decades, at least in part because of its role in politicoliterary battles. Even editors sympathetic to “new tone” values distance themselves from the term (Yang, Zhu). In a parallel strategy, contemporary zawen are written in covert form, more like “East Station,” than like “Pei pei pei!”?, which so revealingly displays the mechanics of the declamatory modal trope. In contrast to the late 1980's, contemporary zawen have in recent years receded to hide in other types of writing. This strategy is a familiar one in the context of zawen history; the necessity to hide only increases the effect the “involuntarily” discordant tone, which is held to be, biting and kicking, reflecting the truth.<br />
==Chen Han 陈涵==<br />
When zawen were first fashioned as a modern genre, it was the involuntary expression of responsive emotions that were explicitly invoked as zawen's purpose. When Hu Shih published the first major newspaper column devoted to the serial publication of zawen in 1918, the “Record of Spontaneous Feeling,” the introductory essay was entitled “什麼話,” literally “What speech.” This title also provides a demonstration of a modal trope on the level of syntax. In this original title there was no punctuation, as “shenme” already indicates the question “what” in the standard form, before European punctuation was imported as a regular feature of written vernacular Chinese.<br />
==Chen Hui 陈惠==<br />
Beyond the interrogative function, however, “hua,” [“speech” or “talk”] has the declamatory effect of objectifying speech, and holding it up for dramatic examination. For an idiomatic English translation I would offer “What!?” including both exclamation and question mark. The contents of essay describe the purpose of zawen as a venue for explosive emotional responses, linked to the other, “regular” items printed in newspapers everyday. This ordinary newspaper fare “gives people goose flesh [disgusts them] makes them sigh, or elicits a cold smile or an outright laugh” (Hu Shih, Shen Bao 1918). Zawen were thus launched in the early modern Chinese newspaper as the nearly physical expression of these feelings or moods in the form of literary essays. <br />
==Chen Jiangning 陈江宁==<br />
Hu Shih's formulation emphasizes zawen's role as a response to “life itself.” Like most poetry, but unlike most fiction and drama, zawen is itself a first person voice, not a representation of voices. Yet unlike poetry, which may need to be at least imagined to be read out loud, repeated and savored for full effect, zawen's ideal is to appear for a fleeting moment on the back page of a newspaper, to be received with the accompaniment of an enigmatic laugh, sigh or snort from the reader, and then thrown away quickly, before anyone can “find their seat and sit in it,” or take offence. <br />
==Chen Jiaxin 陈佳欣==<br />
Generic categories are not the only aspect that zawen tend to mix; they characteristically contain sudden shifts in tone, style and voice, moving from a snippet of stray “overheard” conversation to an elegant, classical allusion. Echoing Hu Shih's 1918 idea of zawen as a “response” to the articles on other pages of the newspaper, the zawen, still characteristically the back page of most newspapers, nearly always contains a “foil” in the form of a direct quote from the author has read or heard. In addition to creating a microcosmic social dialogue, this split between two voices, the writer's and that of the “foil” also allows for dizzying clashes of style and voice that enclose unlikely combinations of syntax and grammar, as well as ideas, a single text. <br />
==Chen Jingjing 陈静静==<br />
Tone in an essay is an ironic figure of speech; how can you channel that which is carried in sound through the ink of print? In this paper I have tried to illustrate the trope of tone through the “sonorous” work, particularly that of ShaoYanxiang, an official poet who in retirement is better known for the essays in which he collapses poetry into polemic, his zawen. The distinct and beleaguered social and cultural space for zawen in contemporary China reveals the mechanics, ideology and significance of tone in Chinese writing. Even more than other literary genres, zawen depends upon something within the earthy noise of moody, mulish voices to carry its messages.<br />
==Chen Sha 陈莎==<br />
While readers love to hate their morally and politically provocative zawen-of-the-moment, writers string zawen across stretches of time and publishing organs to construct heavily intertextualized conversations. Eventually they even preserve zawen, long after the dizzying minutia of allusions, jokes and digs are forgotten, often compiling a career's worth of them into small print runs of volumes that they give away to friends and admirers as discursive portraits of themselves. Lu Xun's genre of the “dagger and spear” is thus not only a sly political weapon, but also a complex sculpture of the culturally shaped self, chiseled by the cantankerous tones of contentious social dialogue.<br />
==Chen Sunfu 谌孙福==<br />
'''Appendix: Translations of two primary texts: “'Pei Pei Pei!'? ” and “East Station”'''<br />
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'''“Pei Pei Pei! ”?'''<br />
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A friend from outside literary circles asked me to find him some “pei pei pei!” essays to read, and I had to stare at him blankly with nothing to say. He then explained that he had read in a newspaper that a certain provincial leader had announced at a banquet that there must not be “pei pei pei – ing” all over the place, and so clearly there must be pei pei pei-ing all over the place.<br />
Have I gotten so insensitive? Out of self-abrogation, and also out of curiosity, I rushed to seek it out.And so it was, what had been said was “there must not be pei pei pei -ing all over the place, it must not always be the language of mockery, sarcasm and scornful dismissal that is used to write about the party, the nation and the people, dispersing a gray mood that makes people pessimistic and disappointed.” It is like this all over the place, and not in just in one particular place, things are always this way, and not just at a certain time, you can see how widespread and serious the problem is.<br />
==Chen Yongxiang 陈永相==<br />
A long time ago in the liberated areas, it was advocated that the entire party should publish newspapers. After the establishment of the nation, when everything was “operated on a large scale with the entire people” I did not pay attention to whether or not it was advocated that all the people should publish the newspapers. But getting all people to read the newspapers is the goal of all those who follow the newspaper profession. In that way, newspapers are not merely published for leading institutions and leaders to read, but rather at the same time (actually this should be primary) for the masses to read. They are published for all the people -- among the people there are illiterates and partially literate, but through listening to the newspapers being read, the broadcasters and televisions have accepted the responsibility of getting the newspaper read, and this segment of the masses also figures as indirect readers of the newspapers.<br />
==Cheng Yusi 成于思==<br />
The readers have the greatest right of criticizing the newspapers, and I wonder how many readers have discovered this phenomenon of there being “pei pei pei -ing” all over the place. <br />
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I am one of these readers, subscribing on my own to several “large” newspapers (newspaper publications have not been classified as large or small, but I follow convention here) there are in addition a few newspapers that people send to me; as to “small” newspapers, I have not the leisure nor the money to buy the papers in the Beijing area, not to mention nearby Tianjin and Hebei. Even so, just taking the 10 to 20 different newspapers I often look over, including the cultural newspapers, I have not discovered these “always using the language of mockery, sarcasm and scornful dismissal to write about the party, the nation and the people” sorts of “pei pei pei” pieces. <br />
==Deng Jinxia 邓锦霞==<br />
I could only hand back to my friend a blank report. But naturally my not having seen them does not mean they do not exist. What one person can see is limited. I hope that the extra sensitive speaker on this matter can openly point them out, or even offer examples of eight or ten articles, or even hold up just three to five articles as models of this kind of work, so as to allow us to be enlightened and improve our discriminating ability in seeing which essays are those called “pei pei pei,” perhaps at the same time clearing up a related matter by analogy, that of understanding what kind of essays constitute “ba ba ba” as well.<br />
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我只能把空白的报告交给我的朋友。 但是当然，我没有看到它们并不意味着它们不存在。 一个人只能看到有限的内容。 我希望对此事特别敏感的发言人可以公开指出，甚至提供八到十篇文章的示例，或者只举三到五篇文章作为此类工作的典范，以启发我们并提高我们的辨别能力，以了解哪些论文被称为“呸呸呸”，或者同时通过类推来清理相关问题，即理解哪种论文也构成“ 叭叭叭”。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 13:32, 16 December 2020 (UTC)<br />
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我只能把空白的报告交给我的朋友。 但是当然，我没看到它们不等于它们不存在。 一个人能看到内容有限。 我希望对此事特别敏感的发言人可以公开指出，甚至提供八到十篇文章的示例，或者只举三到五篇文章作为此类工作的典范，以启发我们并提高我们的辨别能力，以了解哪些论文被称为“呸呸呸”，或者同时通过类推来清理相关问题，即理解哪种论文也构成“ 叭叭叭”。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 13:40, 16 December 2020 (UTC)<br />
<br />
我只能向朋友交回一份空白报告。当然，我没有见过他们并不代表他们不存在。一个人所能看到的是有限的。我希望在这个问题上特别敏感的发言者能公开指出它们，甚至举出八篇、十篇的文章示例，或者只举出三五篇作为这类作品的范本，让我们提高我们的辨别能力，为我们区分哪些文章是那些所谓的 "呸呸呸"的文章是提供启发，或许同时也能通过类比澄清相关的问题，就是让人明白构成 "叭叭叭"的文章是什么样的。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 13:44, 16 December 2020 (UTC)<br />
<br />
==Ding Daifeng 丁代凤==<br />
This suggestion is sincere, not just the usual politeness. In order for literary arts, newspaper publications and literary publications to develop better social effects and to help unite the ways of our times with the people's hearts, newspaper editors, newspaper readers, and those in charge of this occupation should all be able to directly express their own views, and upon making mistakes should help each correct and make up for them, nobody needs to be polite about this.<br />
<br />
这个建议很真诚，不仅仅是平时的礼貌。为了使文学艺术、报纸出版物和文学出版物发挥更好的社会效果，同时将我们这个时代的生活方式与人民的心灵结合起来，报纸编辑、报纸读者和负责这一领域的人都应该能够直接表达自己的观点，在犯错误时，他们应该相互帮助纠正和弥补错误，没有人需要对此保持礼貌。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 03:07, 17 December 2020 (UTC)<br />
<br />
==Fang Jieling 方洁玲==<br />
After reading this speaker's comments, there is another matter that mystifies me. According to what was said, “from the next (meaning this and next) two years of discipline and rectification, there will be more new challenges and problems, and literary publications should be of assistance in stabilizing the people's minds, increasing faith, and not demoralizing the people's will.” In reading all these newspapers, this is the first time I have seen this “stabilize the peoples mind” proposition. If there is a need to stabilize the people's hearts, it must proceed from the assumption that the peoples hearts are not stable. As for the reason why people's minds are not stable, it comes back to the “discipline and rectification and the new challenges and problems” of these two years.<br />
==Gan Fengyu 甘奉玉==<br />
I am confused again. These “challenges and problems” that so vex people, do they result from the “discipline and rectification” or is it because of these “challenges and problems” that the need arises to “discipline and rectify”? If the more you “discipline and rectify” the more you provoke “many new challenges and problems” in people's minds, then why do all this “discipline and rectifying”? Moreover, I do not understand what “discipline and rectification” refers to nor what the “new challenges and problems” are, and I cannot figure out what “stabilize people minds” means very precisely, nor can I see what concrete request is being made. This is my request for instruction.<br />
==Gao Mingzhu 高明珠==<br />
The Literature Journal column “Literature and the People's Lives” has been asking for a manuscript from me many times, but I have never been able to take up the assignment. As I write to this point, I suddenly thought that this piece should be called “Literature and the Peoples' Minds”? But that is a big topic, something that a thousand characters can not manage to capture. 1989.2.21.<br />
Shao Yanxiang 1993 in 自己的酒 [My Own Wine] pages 181-183, 群眾出版社<br />
<br />
'''East Station'''<br />
<br />
Thirty years ago in Beijing, if you mentioned “East Station,” everybody would know that referred to the Beijing East Station that lies to the outer east side Front City Gate. Today this unremarkable construction, built in a half-westernized architectural style and sandwiched between the tall buildings of this noisy and busy city, supports a little sign that reads “Railway Workers Club.” It is already an “ancient artifact,” long gone are the prosperous and glorious days of old. <br />
==Gong Yumian 龚钰冕==<br />
This train station was once a symbol of bustling urgency, day and night swallowing and spewing out the many different hues of travelers who come to and leave the old capitol. Outsiders that have been to Beijing may not have wandered on Fragrant Mountain or not even have visited the Imperial Museum, but none would not remember this railway station. <br />
<br />
This train station, like any other place in Beijng, has experienced everything, cycles of prosperity and demise passing before its watch. It has greeted both the voluntary and the involuntary travelers to Beijing, and also the powerful it welcomed, as well as those it did not welcome. It sent off the happy people on their first [train] voyages, and also the broken hearted people who were departing; how many of them left this place never to come back?<br />
==Gu Dongfang 顾东方==<br />
When 20-year-old Shen Congwen arrived in Beijing after his roundabout journey from Phoenix in Hunan Province, he may have walked out of the station and stood for a while at the square in front of it. He would have seen, because in those years there was still a space in front, first the uniformly arranged buildings, and the colorfully carved gate of Zhengyang tower. His senses would have been struck with awe at the deep and solemn beauty. Did he think of the way Kang (youwei) and Liang (qiqiao) were in the depths of an inescapable trap when they embarked their train to flee, in the midst of their hurry without even the time to look back upon the winged palace roofs of their beloved capitol? <br />
==Guan Qinqing 管钦清==<br />
That year in July the canons sounded at Lugou Bridge. When the railroad was restored between Beiping and Tianjin, the first trainload was the “four thousand refugee reds fleeing to Tianjin,” that was how the Tianjin newspaper put it. When those travelers entered East Station, they took their first step on the road of flight; were there any among them that that could predict that long after their own “fortuitous rescue,” in 1958 there would be another group making their unseemly departure from the Beijing station, submitting their fates to the unpredictable road?<br />
==Gui Yizhi 桂一枝==<br />
Recently I looked through Liu Meng's “Reminiscences on a Rainy Day” in which he writes of the rainy day April of 1958, when [he along with] a group was sent to the great northern wilderness. The platform in the rainy day, the locomotive in the rainy day; he deliberately reminisced calmly, saying it was like this memory had also been washed clean by the rainy rain. At that time Liu Meng had been young, but traveling along with him were many people who had fallen into this hardship in their old age, certainly each of them had their own earlier “at that time.”<br />
<br />
Head hanging, walking upon the rain-wet road; this is someone who has far to travel. Every window is weeping; this is someone reminiscing in the rain.<br />
==Guo Lu 郭露==<br />
And in March of 1949, when Guo Moruo and his democrats gathered together and arrived in Beijing, they were received with grand ceremonious welcome; the tears they wept were of joy. At the time he composed a poem “How much of the people's blood was spilled for this honor. Thinking of it, the tears fall, and happy laughter is unable to articulate in sound.” -- I don't know why, but this poem was not collected in any of his later collections.<br />
<br />
The platform of Beijing East Station, from the end of the last century to the middle of this century, has been a stage of constantly revolving action, no matter whether the security forces patrolling the edges of the stage were armed police of the North Coast Warlords, or the Japanese Army Police, or the Nationalist soldiers, police, M.P.’s or special agents, or the “People's Traffic Police.”<br />
<br />
而在1949年3月，当郭沫若和他的民主人士到达北京时，他们受到了隆重的欢迎仪式，他们流的是喜悦的泪水。 当时郭沫若作了一首诗："为了这个荣誉，洒了多少人民的血。 想着想着，眼泪就掉下来了，幸福的笑声无法用声音来表达。" --不知道为什么，这首诗在他后来的作品集里都没有收录。<br />
<br />
北京东站的站台，从上世纪末到本世纪中，不管在舞台边缘巡逻的保安部队是北洋军阀的武警还是日本军警，又或者是国民党的士兵、警察、宪兵或特务，还是 "人民交通警察"，它一直是一个不断变幻的舞台。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 03:23, 17 December 2020 (UTC)<br />
<br />
1943年3月，当郭沫若和他的民主人士到达北京时，他们收到了隆重的欢迎仪式，他们流的是喜悦的泪水。当时郭沫若作了一首诗：“为了这个荣誉，洒了多少人民的血。想着想着，眼泪就掉下来了，幸福的笑声无法用言语来表达。”--我不知道为什么，但是这首诗在他后来的作品里都没有收录。<br />
<br />
从上世纪末到本世纪中，北京东站的站台已然成为一个不断轮回的舞台，在那里有边界巡逻的保安部队不论是武装的北洋军阀还是日本军警，又或者是国民党的士兵、警察、宪兵或者是特务，还是“人民交通警察。”<br />
<br />
==Han Haiyang 韩海洋==<br />
But because nearly everybody “performed” there in one way or another, at least having passed across that stage, everything about it was forgotten. Literary works pass through it with a single stroke, only the ending of the novel “Golden Powder Dynasty” provided a scene for it. This leftover architectural structure does not even rate a “district preservation unit” marker. This is because there are too many ancient traces in Beijing, how could an object merely one hundred years of age be considered antique? <br />
<br />
Today will also become history. And every inch of Beijing earth will provide proof of its history. <br />
<br />
1989. 9. 13 <br />
<br />
Please don't cut or change this date. The new railway station began operation in 1959, and this fits in parallel with “more that thirty years ago” at the beginning of the essay.<br />
<br />
但是因为几乎所有人不管怎样都在那“表演过”，最起码从那个舞台上经过，于关于它的一切全部都被遗忘。文学作品在这个舞台上浮光一掠，只有小说《金粉世家》的结局算作是上演了一幕。遗留的建筑结构都没有被评为“保护区”的标志。这是因为在北京像这样的古老残留建筑有很多，才拥有一百多年历史又怎么能被算作是古老建筑呢？<br />
<br />
今天也依然会成为历史。北京的每一寸土地都可以为此证明。<br />
<br />
1989.9.13<br />
<br />
请不要删除或改变这个日子。 这个新的火车站于1959年开始工作，同时，也是这部散文的开始之言“三十年之前”。<br />
<br />
==Han Wanzhen 韩宛真==<br />
'''Nostalgia without Memory: Reading Zhang Wei’s Essays <br />
In the Context of Fable of September''' <br />
<br />
Jie Lu<br />
<br />
'''Abstract'''<br />
<br />
In this paper I will discuss what can be called agrarian nostalgia in Zhang Wei's essays collected in his Anxious and Indignant Homeward Journey, published in 1995 as a part of Resisting Compromise Book Series. I will examine his nostalgia as a critical and moral stance in the literary context of his highly claimed novel The Fable of September. In the novel, history is mythologized, essentialized, and therefore erased to embody an agrarian being associated with land. If land in Zhang's novel represents an idealized existence, then in his essays, it becomes both a social and literary metaphor to symbolize moral purity and literary elitism. It is posed as a means to achieve individual, social and literary salvation, and an absolute standard to critique social reality and popular culture in the age of commercialization.<br />
<br />
'''没有记忆的怀恋：阅读张炜的散文集<br />
以九月寓言为背景'''<br />
<br />
吕杰<br />
<br />
'''摘要'''<br />
<br />
在本文中，我将讨论张炜的散文中可以被称为农业乡愁的东西，这些散文收录在他的《焦急而愤懑的归途》中，该书于1995年出版，是《抗妥协书系》的一部分。我将在他备受称道的小说《九月寓言》的文学语境中，考察他作为一种批判和道德立场的乡愁。在小说中，历史被神话化、本质化，从而被抹杀，体现出一种与土地相关的农业存在。如果说土地在张的小说中代表了一种理想化的存在，那么在他的文章中，土地就成为一种社会和文学的隐喻，象征着道德的纯洁和文学的精英。它被摆在了实现个人、社会和文学救赎的手段上，也是商业化时代批判社会现实和大众文化的绝对标准。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 07:23, 17 December 2020 (UTC)<br />
<br />
==He Changqi 何长琦==<br />
Nostalgia as an indication of fundamental condition of human estrangement or alienation has been exacerbated by the speeds and scopes of modernization and globalization in contemporary China. This nostalgic sentiment is intensely experienced by intellectual elites who wish to maintain their traditional role as society's moral guardians or as society's conscience, and by literary writers who wish to sustain the distinction between pure and popular literature. It is exactly this moral absolutism and literary elitism that have been undermined by cultural and socioeconomic changes. What nostalgia in Zhang's writings reveals is not so much a resistance to modernization process as incapability of deep understanding the complexity of Chinese modernity.<br />
==Hu Baihui 胡百辉==<br />
At the turn of the twenty-first century in China, with modernization and globalization gaining full momentum, it is interesting to find many writers turning their gaze backward to the past rather than singing the praises of this new global age. Among writers such as Liang Xiaosheng, Zhang Chengzhi, and Zhang Wei, nostalgia has become their dominant literary mode, through which to both critique commercialism and globalism and express the authors’ moral and literary ideals. In this paper I wish to focus on the moral and literary implications of nostalgia in Zhang Wei’s essays, as collected in his Anxious and Indignant Homeward Journey (youfen de guitu), published in 1995 as a part of the Resisting Compromise Book Series (dikang touxiang shuxi). [* Jie Lu is an Assistant Professor of Chinese at the University of the Pacific. The author is grateful to Martin Woesler, the organizer of the conference on The Modern Chinese Literary Essays (August, 2000, Germany) where this paper was presented, and Michelle DiBello for her insightful comments and careful editing of the whole text. <br />
Resisting Compromise Book Series (Dikang touxiang shuxi) includes collections of essays by Zhang Chengzhi, Zhang Wei, Han Shaogong, Yu Qiuyu, Li Ri, and Shi Tiesheng respectively. ] <br />
==Hu Huifang 胡慧芳==<br />
Instead of putting Zhang’s writings in the larger context of contemporary intellectual debates over radicalism (radical intellectual/cultural discourse) and (new) conservatism (anti-radical),[ Regarding the major theoretical discourses in contemporary intellectual debates in China, see Xu Ben’s “Contesting Memory for Intellectual Self-Positing: The 1990s’ New Cultural Conservatism in China” in Modern Chinese Literature and Culture, Vol.11 (Spring, 1999) 157-193; Jianhua Chen’s “Local and Global in Narrative Contestation: Liberalism and the New Left in Late-1990s China” in Journal of Asian Pacific Communication, Vol. 9 113-129; Intellectuals’ Positions (Zhishi fenzi lichang) in three volumes, edited by Li Shitao, published by Shidai wenyi chubanshe, 2000. ] I will examine it in the literary context of his highly acclaimed novel Fable of September published in 1992. <br />
Fable of September represents history in a way that mythologizes, essentializes, and therefore erases it in the name of an idealized agrarian existence. Indeed, the idea of “the land” (tudi) is a transcending and all-encompassing concept in Zhang Wei writings, representing an idealized pure state uncontaminated by industrialization and modernization. In his essays, the land is transformed into a social and literary metaphor that symbolizes moral purity and literary elitism against what the author perceives as the contemporary backdrop of general moral decadence and literary chaos. This ideal is posed as a means to achieve nothing less than social, moral and literary salvation, raised as a kind of absolute standard to critique social reality and popular culture. <br />
==Hu Jin 胡瑾==<br />
My argument, however, is that Zhang’s reification of “land” as a transcendental metaphor in his essays only betrays the author’s lack of any profound historically informed understanding of the complexity of Chinese modernity. He simply refuses to accept social and cultural dilemmas and contradictions as permanent fixtures of the intellectual and cultural landscape. At the same time, Zhang’s outright criticism of consumerism and globalism suggests an underlying ambivalence about modernization. As China’s post-socialist social reality grows more complex and demanding, with more diversified and unstructured cultural formation, any clear-cut moral solution to social evils based on pre-modern social relationship and norms (positing the utopian vision of a transcendental realm) can no longer be effective. Nor is it sufficient to solve the sense of cultural crisis brought on by the progression of both modernization and globalization.<br />
==Ji Tiantian 纪甜甜==<br />
The contemporary Chinese intellectual and cultural scene is a complex one, with major conflicting trends – one toward the commercialization of knowledge/literature and another in strong resistance to the very same. A new diversity of voices can be heard in intellectual debates at the more abstract conceptual level, and a number of Chinese writers have also joined the scene – whether consciously or unconsciously -- with their own distinct literary voices. The Resisting Compromise Book Series in fact embodies these writers’ own effort of resistance to commercialism and globalism, which they perceive as corrosive forces in their culture and society.<br />
<br />
当代中国的知识文化环境是复杂的，其主要冲突趋势有两种，一种是知识/文化的商业化，另一种是对该商业化的强烈抵制。在更抽象的概念层面的知识分子的辩论中，可以听见各种不同的新声音，许多中国作家也加入了这一环境中——有意或无意地——带着他们自己独特的文学声音。《抵抗妥协》系列实际上体现了这些作家反对商业主义和全球主义的努力，他们认为商业主义和全球主义侵蚀了他们的文化和社会。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 13:51, 16 December 2020 (UTC)<br />
<br />
当代中国的知识文化环境是复杂的，主要的冲突趋势——一种是走向知识/文学商业化的趋势和另一种对知识/文学商业化的强烈抵制趋势。在更抽象的概念层面的知识分子辩论中，可以听到新的多元化的声音，许多中国作家也加入了这个舞台——有意或无意地——带着他们自己独特的文学声音。《抵抗妥协》系列丛书实际上体现了这些作家反对商业主义和全球主义的努力，他们认为商业主义和全球主义侵蚀了他们的文化和社会。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 14:24, 16 December 2020 (UTC)<br />
<br />
==Jiang Fengyi 蒋凤仪==<br />
As the series’ editor-in-chief states in the preface, the work is devoted to those contemporary “literary heroes” (Xiao 1995, II), that is, certain literary idealists such as Zhang Wei, Zhang Chenzhi, Han Shaogong, Yu Qiuyu, Shi Tiesheng, and Li Rui. These literary heroes are recognized for daring to stand up and raise the banner of “literature of resistance” (Xiao 1995, II), attacking the literary degeneration and moral decay of the times. <br />
==Jiang Hao 姜好==<br />
In publishing the Resisting Comprises series, its creators were responding to a growing domination of the literary arena by a so-called “Hooligan Movement.” According to the editor, literary hooliganism, as it were, is essentially a “language game” -- represented first and foremost by the irreverent writer Wang Shuo – with its various forms of “literary trash” including “literature of sexual promiscuity” (xingluan), “literature of leisure” (xianshi), “hack literature” (bangxian) and “sneezing literature” (penti) (Xiao 1995, II). <br />
==Jiang Qiwei 蒋淇玮==<br />
But there are several larger social and literary issues that this project essentially addresses, namely: the loss of literary/cultural/social dominance by the intellectual elite to mass/commercial culture; the commercialization of knowledge/literature; erosion of the “humanist spirit;” abandonment of ultimate human concerns; desertion of idealism, enlightenment and such modernist projects. In the face of such upheaval, the editor describes the contemporary cultural/literary scene in China as dark and degenerate. The age is “cursed,” “tragic,” an age of “betrayal” and “surrender” (Xiao 1995, IV). And the targets of the literary/moral resistance are postmodernism, commercialism, and mass culture.<br />
==Kang Haoyu 康浩宇==<br />
Zhang Wei is primarily known as a novelist. His major novels include Ancient Boat, Fable of September, My Countryside, Clan, and novelle include Meditation in Autumn, Anger in Autumn, and Vineyard. [ Ancient Boat (Guchuan), Fable of September (Jiuyu yuyan), My Countryside (Wode tianyuan), Clan (Jiazu), Meditation in Autumn (Qiutian de sisuo), Anger in Autumn (Qiutian de fennu), and Vineyard (Putaoyuan) are all included in Zhang Wei wenji (Collected Writings of Zhang Wei) (Shanghai: Shanghai wenyi chubanshe, 1997).] He has also published many collections of essays. His writings collected in Anxious and Indignant Homeward Journey include essays, talks, and interviews. These essays do not express this uncompromising stance in such a strong voice and straightforward manner. Instead, Zhang poses a literary persona of moral integrity as a kind of self-representation. He appears as an idealized individual, embodying in every way pure moral qualities of both a human being and artist/writer. This idealized individual is a fighter, fighting a lonely and heroic battle against fashionable trends and any and all forms of evil (Xiao 1995, 6).[ Anxious and Indignant Homeward Journey includes both Zhang Wei’s essays as well as critical articles by various critics. In this paper I will use Xiao Xialin, the editor of this collection as the reference to provide in-text citations to essays by both Zhang Wei and other critics. ]<br />
==Kang Lingfeng 康灵凤==<br />
As a generous humanitarian, he loves and helps all good people. As a socially committed artist, he takes upon himself a great responsibility to all humanity. And as a serious writer, he self-consciously pursues high literature. He is also represented as an honest laborer, making a living through hard labor and sweat. As part of this self-representation, Zhang criticizes those who succumbed to moral and artistic degradation, such as those writers who choose to “enter the commercial world” (xiahai), or cater to popular low-brow tastes by writing “trash literature.” <br />
==Kong Xianghui 孔祥慧==<br />
He points out in his essay “Anxious and Indignant Homeward Journey” several “lacks” in many contemporary writers. First, many of today’s writers lack “self-reflexivity” (which really refers more to moral “self-reflection” or “self-consciousness” rather than intellectual self-reflexivity). They lack “conservatism,” an ability to hold to a certain kind of spirit, in which he also sees as a lack of real avant-guard spirit. They lack “intolerance,” meaning they are overly tolerant of vices and decadent practices, and rarely engage in serious, genuine, and frank criticism and debate. Finally, they lack “stable emotions” -- the definition of which is rather ambiguous. <br />
==Kong Yanan 孔亚楠==<br />
Zhang’s self-representation, then, is also a form of self-legitimization. It endows him with legitimacy through a kind of literary aura and the staking out of high moral ground. From this privileged stance, he proceeds to interpret, represent, articulate, define and judge the essence, meaning and criteria of literature, society, and human life. Throughout his essays, including interviews, talks, and lectures, we find Zhang, like a self-styled guru, constantly giving advice to college students, young writers, and literature fans on what to read, how to write, and how to live. This advice is based exclusively on a clear distinction between high and popular literature, and on his unabashed criticism of mass culture (represented by television). <br />
==Lei Fangyuan 雷方圆==<br />
In a broader sense, we can see his self-representation as an essential reaffirmation of the traditional role that Chinese intellectuals played in society. The claim to an authoritative voice is fundamental to maintaining the privileged position of the intellectual elite within a structure of knowledge and power. Zhang’s self-representation, then, is nothing less than an attempt to reestablish the intellectual elite’s role in literature and society based on a clear distinction between high and popular literature. This power struggle for cultural dominance and hegemony in the ongoing reformation of intellectual/cultural discourse largely defines China’s socio-cultural condition in the wake of socialism. <br />
==Lei Kuangxi 雷旷溪==<br />
Perhaps the most important part of Zhang’s essays is his use and development of the concept of “land” (tudi), which strongly conveys his self-representation as a simple yet serious “rural intellectual” (xiangcun zhishi fenzi). In his well-known essay “Immersion in the Wild Field” (rongru yiedi), the land in fact functions as a transcending metaphor. As a signifier of nature – wild fields, mountains, bushes, green crops, the ocean -- the land symbolizes all that is morally good in social and cultural realms as well as in individual’s life. The land represents a mother figure, where one can always find comfort, wisdom and inspiration. As an eternal backdrop, the land embodies eternity itself. It serves as an aesthetic standard through which the author defines the social and aesthetic functions of “pure literature,” and criticizes various aspects of cultural reality.<br />
==Li Haiquan 李海泉==<br />
Zhang associates popular literature and TV culture with low class and uneducated tastes, and criticizes current literary Chinese criticism for being overly influenced by foreign literary jargons. His concept of the land is even a moral criterion through which he criticizes many aspects of contemporary modern society -- from commercialization in which money is the source of all evils, to globalization marked by domination of transnational corporations and bad influence of some foreign literature, as well as modernization represented by cellular phones, cars, and high technology.<br />
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张将通俗文学与电视文化这种低级的和未受过教育的品味联系在一起，并批评当前中国文学评论过度受到了外国文学术语的影响。他的领域概念甚至是一种道德标准。通过这种道德标准，他批判了现当代社会的各个方面——从金钱是万恶之源的商业化，到以跨国公司统治的和一些外国文学的不良影响为标志的全球化，以及以手机、汽车和高科技为代表的现代化。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 12:41, 16 December 2020 (UTC)<br />
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张将通俗文学与低级、无文化品位的影视文化联系在一起，并批评当代中国文学批评过度受外国文学术语影响。他的领域概念甚至是一种道德标准，他运用这种道德标准批判了现当代社会的方方面面——从商金钱是万恶之源的商业化，到以跨国公司统治的和一些外国文学的不良影响为标志的全球化，以及以手机、汽车和科技为代表的现代化。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 14:56, 16 December 2020 (UTC)<br />
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==Li Lili 李丽丽==<br />
But most of all, Zhang’s concept of land symbolizes an ideal based on ages old dichotomy between city and countryside. At the beginning of the essay, he tells us: “[The] city is a willfully and recklessly modified wild field, and I will eventually leave it” (Xiao 1995, 19). Later he claims that a real artist should be “a worshiper of land” (Xiao 1995, 60). To Zhang, the spirit of “land” should be the spirit of the age (Xiao 1995, 241). Seen in the context of his criticism of modernization, it is evident that this dichotomy is built around the moral distrust of the city – a psychological complex that traces back to Chinese agrarian tradition and Mao’s revolutionary heritage. At the same time, it reveals a profound nostalgia for a pre-modern rural existence.<br />
但最重要的是，张先生对于土地的概念象征着一种古老的城乡对立的观念。在文章的开头，他告诉我们。"[城市]是一片被肆意改造的野地，我终将离开它"（萧1995，19）。后来他声称，一个真正的艺术家应该是 "土地的崇拜者"（萧1995，60）。在张先生看来，"土地 "的精神应该是时代的精神（萧1995，241）。从他对现代化的批判来看，这种二元对立显然是基于对城市道德不信任而建立起来的--这种心理情结可以追溯到中国的农耕传统和毛泽东的革命传统。同时，它也透露出对现代社会以前农村生活的深刻怀念。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 15:07, 16 December 2020 (UTC)Li Lili<br />
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但最重要的是，张先生的土地概念象征着一种基于古老的城乡对立的理想。在文章的开头，他告诉我们。"[城市]是一片被肆意改造的野地，我终将离它而去"（萧1995，19）。后来他声称，一个真正的艺术家应该是 "土地的崇拜者"（萧1995，60）。在张先生看来，"土地 "精神就是时代精神（萧1995，241）。从他对现代化的批判来看，这种二元对立显然是围绕着对城市的道德不信任建立起来的--这种心理情结可以追溯到中国的农耕传统和毛泽东的革命传统。同时，也透露出对先前农村生活的的深刻怀念。--[[User:ZHOUYUJUAN|ZHOUYUJUAN]] ([[User talk:ZHOUYUJUAN|talk]]) 00:57, 17 December 2020 (UTC)<br />
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==Li Lingyue 李凌月==<br />
The Land, then, points to an ideal transcendent realm, closed to contamination by the modern world. But represented only in highly literary, allusive, emotive language and nature images and analogies, the idea of the Land only comes across as very abstract and unreal. The author himself asks: “What exactly is the wild field? Where does it exist? Does it really contain my innocent world I imagine?” (Xiao 1995, 30). Indeed, as an all-encompassing and pervasive metaphor, The Land is never once in his essays clearly and objectively defined. Whether expressed as a personification of the mother figure, an embodiment of eternal being, or as a constellation of various ideal qualities and values, Zhang’s “land” lacks the substantial tour-de-force as a moral and social metaphor. But if we are to discover an ontological anchoring for this concept, it can only be found, I would argue, in his well-known novel Fable of September. <br />
==Li Liqin 李丽琴==<br />
In reading this novel, I will focus on the dialectic between its strikingly postmodernist form -- which he criticizes and whose influences he constantly denies --and its pre-modern content (in terms of the primitive agrarian existence represented and the mode of storytelling used). I find nothing to criticize in Zhang’s use of magic realism and certain postmodernist techniques to recapture the so-called original world of pre-modern existence. I do find a glaring contradiction, however, in the author’s repeated denial of any positive influence of postmodernism. This, together with his unqualified valorization of “The Land” as a metonymy of a primitive utopia, only betray not so much his literary hypocrisy as his limited ability to understand modernity, postmodernism and even history itself.<br />
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阅读此书时，我将重点关注后现代主义形式——虽然他一直予以批判并极力否认其影响——与前现代主义内容之间的辩证关系（主要从其所代表的原始农业生活与文章使用的叙事模式这两个方向进行阐述）。张炜运用魔幻现实主义和某些后现代主义的手法再现了所谓的现代以前的原始世界，这一点无可厚非。然而，作者一再否认后现代主义的积极影响，这是我觉得矛盾点所在。这一矛盾点，再加上他毫无保留地将《远河远山》隐喻为原始乌托邦这一行为，与其说暴露了他的文学虚伪性，不如说这暴露了他在理解现代性、后现代主义乃至历史本身的不足。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 14:41, 16 December 2020 (UTC)<br />
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在读这本书的过程中，我将重点关注后现代主义的形式——虽然他一直对其予以批判并极力否认其影响——与前现代主义内容之间的辩证关系（主要从其所代表的原始农业生活与文章使用的叙事模式这两个方向进行阐述）。张炜运用魔幻现实主义和某些后现代主义的手法再现了所谓的原始世界，这一点无可厚非。然而，作者一再否认后现代主义的积极影响，这就是矛盾所在。这一矛盾之处，再加上他毫无保留地将《远河远山》隐喻为原始乌托邦的行为，与其说暴露了他的文学虚伪性，不如说这暴露了他在理解现代性、后现代主义乃至历史本身的不足。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 03:26, 17 December 2020 (UTC)<br />
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==Li Luyi 李璐伊==<br />
In contrast to his essays, which tend to be didactic, long-winded, condescending, and full of literary clichés, Zhang’s novel ''Fable of September'' is a fascinating and imaginative piece of writing. It is best situated in the genre of fictional history -- not a fictionalized account of real historical figures and events, but a pure fiction, written in a historical mode. Other examples of this way of, say, tracing the fictional history of a person, a family, or a village, include Su Tong’s Maple Tree Village series, or Ge Fei’s fictional biography, ''Marginality.'' Given its fragmented, incoherent story and sophisticated narrative plot, it is a challenge to give the novel a concise, accurate description.<br />
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与说教、长篇大论、屈尊俯就、充满文学陈词滥调的散文不同，张炜的小说《九月寓言》是一篇引人入胜、富于想象力的作品。这是一篇典型的虚构历史类型的文学作品——不是对真实历史人物和事件的虚构叙述，而是以历史的模式写成的纯粹虚构的作品。运用这种方法的其他例子，如追溯一个人、一个家庭或一个村庄的虚构历史，包括苏童的“枫杨树村”系列和格非的虚构传记小说《边缘》。考虑到小说中支离破碎、不连贯的故事和复杂的叙事情节，给这部小说一个简洁、准确的描述是一个挑战。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 14:08, 16 December 2020 (UTC)<br />
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与他那些倾向于说教、长篇大论、屈尊俯就、陈词滥调的散文不同，《九月寓言》这部小说引人入胜。这是一篇典型的虚构历史文学作品——不对真实的历史人物和事件进行虚构叙述，而是一篇以历史的模式写成的虚构作品。这种手法同样运用于追溯某个人、某个家庭或某个村庄的虚构历史，包括苏童的“枫杨树”系列作品与格非的虚构传记小说《边缘》。由于这部小说故事叙述支离破碎、叙事情节复杂，因此简洁准确地描述它着实是一个挑战。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 14:58, 16 December 2020 (UTC)<br />
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==Li Meng 李梦==<br />
In general, the novel depicts a “historical” picture in which a small pre-modern, self-contained village is obliterated by industrialization. But what the novel really focuses on, instead of village’s fall itself, are certain memorable events and people that are part of the last 30-40 years of its existence (though the exact length of time remains questionable and unclear). <br />
The novel is divided into seven parts, each focusing on stories of a single character or family. These stories are mutually connected, and at the same time intermingled with myths, legends, anecdotes and magical or strange occurrences, which in turn map out a sort of “history” of the village. <br />
==Li Yongshan 李泳珊==<br />
Ironically, however, history is not quite the right term here to describe the village’s temporal contour, for what stand out as the central features in the life of the village are “land”/food (more specifically sweet potatoes), the tradition of staying with the village, and a certain mode of storytelling used in the village to recall past suffering. As quintessential indexes in the village’s existence, these features mark not a temporal movement but an eternal being. Centered on these three essentials, life in the village is hard, simple, unchanging, and close to the archetypal. The only way for the young to use up their abundant and restless energy is to run and play in the wild fields at night, and the married to beat their wives and do “cupping” (''ba huoguan'').<br />
==Li Yu 李玉==<br />
Thus what Zhang Wei aims to represent in this novel is a pure, simple, close-to-primitive life, uncontaminated by modern civilization. But he is also representing a sense of eternal being, long lost as it may be in our modern age. <br />
The novel is undoubtedly imaginative and fascinating. My sense of fascination as a reader, however, is derived largely from its mode of literary representation than from what is actually depicted in Zhang’s fictional world. Part reality, part myth, part legend, the story is at once mythical and real. It is a synthesis of straightforwardness and artifice, primitivism and mannerism, thematic simplicity and formal sophistication. In other words, in order to represent a pre-modern agrarian existence – Zhang’s utopian vision of pure being – he relies on quite sophisticated modernist/postmodernist literary devices. <br />
==Lin Min 林敏==<br />
Perhaps the most striking feature of the novel, as many critics have noted, is its formal manipulation of temporality, or to be more specific, the narrative negation of temporality. It is almost impossible for the reader to discern the actual timeline of the village’s history. Even the time span running from the 1930s to 1970s and temporal progression within the narrated world (which can only be pieced together after repeated readings), are unreliable, full of unexplainable loopholes. [ For the full discussion on the novel’s temporal scheme, see Chen Sihe’s “Huanyuan minjian: tan Zhang Wei ''Jiuyue Yuyan''”(Returning to the people: on Zhang Wei’s ''Fable of September'') collected in Youfen de guitu (Indignant Homeward Journey) 260-267.] <br />
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This unusual narrative stance achieves a number of thematic effects. First, it cuts the village off from the larger movement of history. The novel mentions no political movements, significant historical events, or chronology of dates other than “September.” <br />
==Lin Xin 林鑫==<br />
The only other temporal indicators are rainy seasons, or periods of winter when the snow is as sharp as strong acid, or autumn when the field is abundant with sweet potatoes and beans. These seasonal markers indicate changes more in nature than in the human world where chronological dates mark time. These markers of nature serve to draw the story further away from a real historical framework and closer to the pre-modern agrarian mode of existence, as if human life was “timed” by nature itself. Furthermore, this kind of temporal negation also foregrounds eternity in the land itself. Wherever any historical hint or political implication may crop up in the story, it is immediately dissolved into one of many village legends. <br />
==Ling Zijin 凌子瑾==<br />
For instance, “recalling past suffering” (yiku), an important collective activity of the village, is transformed from a political discourse used during the Cultural Revolution into a form of storytelling for binding the village community together, and for producing oral history and creating legends. In essence, history is erased from the village’s background all together. <br />
The novel’s detachment from historical background also means a metaphysical negation of historical paradigm of interpretation and signification, characterized by such notions as causality, progress and teleology. This allows the author to have a larger space for interaction of diverse configurations. As critic Chen Sihe points out, Zhang’s village exists in three forms: in reality, in legend/myth, and in oral storytelling (Xiao 1995, 265).<br />
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如“忆苦”，作为村落重要的集体活动，从“文革”时期的政治话语，转变为凝聚村落社群、口述历史、创造传说的叙事形式。从本质上说，历史被从村庄的背景中抹去了。<br />
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小说脱离历史背景也意味着形而上学地否定解释和意义的历史范式，其特征是诸如因果关系、进步和目的论等概念。这使得作者有更大的空间进行不同配置的交互。正如评论家陈思和指出的那样，张的村庄存在三种形式:现实中的，传说/神话中的，口头讲故事的(Xiao 1995,265)。--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 14:41, 16 December 2020 (UTC)<br />
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如“忆苦”，作为村落重要的集体活动，从“文革”时期的政治话语，转变成为了凝聚村落社群、口述历史、创造传说的叙事形式。本质上，人们将历史完全从村庄的背景中抹去了。<br />
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小说脱离历史背景也意味着形而上学地否定了解释和意义的历史范式，其特征是诸如因果关系、进步和目的论等概念。这使得作者有更大的空间进行不同配置的交互。正如评论家陈思和指出的那样，张的村庄以三种形式存在着:现实中的，传说和神话中的，口头故事中的(Xiao 1995,265)。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 03:21, 17 December 2020 (UTC)<br />
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==Liu Bo 刘博==<br />
However, the absence of a clear-cut time framework only blurs and transgresses the ontological boundaries among reality, myths, legends, the magic and storytelling. The novel abounds with magical, mythical, and supernatural figures and events: Niugan’s body was air-dried for a period of time before his actual death. A man named Jinyou can squeeze milk from his breasts. Another man’s eyeball jumps out and changes into a frog, disappearing into grass. The mother of Longran does not die after drinking pesticide; instead, her hairs have become darker, and skin softer. Very much like in Gabriel Garcia Marquez’s ''One Hundred Years of Solitude'', these magical events are presented in a realistic mode on the same ontological level as other “real” events.<br />
==Liu Jinxingqi 刘金惺琦==<br />
In other words, the magic is approached through the everyday. And the transgression of ontological levels of representation thus further negates historical temporality. <br />
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The absence of historical time in the novel also negates historical interpretation. Instead, myths and legends assume the function of historical explanation. The origin of the small village is explained in a myth about a group of vagrants who, exhausted after a long journey, stopped, and settled on a piece of land that could provide them with food. The story of the monkey spirit with the ability to carry things becomes a mythic explanation of social stratification and exploitation, a further departure from historical and positive discourses. <br />
==Liu Liu 刘柳==<br />
These myths and legends are presented as part of the village’s everyday reality. Thus different ontological levels within the text – reality and myth/legend/oral storytelling/magical events -- in which the village exists collapse into one. It is a world in which past and present become all-at-once. In other words, the past is the present, the myth is reality, and vice versa. The timeless place is like a sentence without tense. And herein lies the author’s profound sense of nostalgia for a fundamental, archetypal existence in its complete nakedness, beyond modern historical and rational configurations. <br />
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As Nan Fan points out, though the temporal span of the novel is not long, its content is massive, filled as it is with various stories (Xiao 1995, 253).<br />
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这些神话和传说是作为村庄日常现实的一部分呈现的。因此，文本中不同的本体论层面—现实和神话/传说/口头故事/神奇事件—村庄存在于其中，合二为一。这是一个过去和现在都成为一体的世界。换句话说，过去就是现在，神话就是现实，反之亦然。永恒的地方就像一个没有时态的句子。而作者对一种完全赤裸裸的、超越现代历史和理性配置的根本性、原型性存在的深刻怀念感就在于此。<br />
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正如南帆所指出的，虽然小说的时间跨度不长，但其内容却是庞大的，充满了各种故事（萧1995，253）。--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 13:37, 16 December 2020 (UTC)<br />
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这些神话和传说作为村庄日常现实的一部分呈现出来。因此，文本中不同的本体论层次——现实和神话/传说/口头讲故事/魔法事件——村落的存在瓦解为一个整体。这是一个过去和现在同时成为一切的世界。换句话说，过去就是现在，神话就是现实，反之亦然。永恒的地方就像一个没有时态的句子。在这里，作者对一种基本的、原型的、完全赤裸的、超越现代历史和理性结构的存在有着深刻的怀旧之情。<br />
南帆指出，小说的时间跨度虽然不长，但内容却很宏大，充满了各种各样的故事(肖1995,253)。--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 14:43, 16 December 2020 (UTC)<br />
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==Liu Ou 刘欧==<br />
If the macro-structure of the novel is characterized by narrative strategies of postmodernist fragmentation and transgression, then at the micro-structure of individual stories the pre-modern form of Benjaminian storytelling becomes the dominant mode of narrative. “Recalling past suffering” is in fact in the typical mode of storytelling. The narrative tells us that in those long and cold winter nights when rain turned into snow, when there were nothing else to do for the rural folks, all villagers of the Small Village would gather together to listen to Jinxiang, one of the principal storytellers in the village, to recall past suffering. Here Jinxiang functions in the role that Water Benjamin describes: the giver of stories, of counsel, the link to a mythic but necessary past.<br />
==Liu Yangnuo 刘洋诺==<br />
Through storytelling, the storyteller’s personal experiences mixed with the mythic and magic become the collective experiences of the village, binding the village together, and providing it not only with a sense of community but also a sense of identity. Interestingly, the villagers prefer only the storytellers in their own village to tell of past. Thus, in relating his own experience and that reported by others, the storyteller in turns makes it the experience of those who are listening to his tale (Benjamin 1968, 87). In a way, Jinxiang perfectly embodies Benjaminian storyteller as the one who, in his storytelling, also gives counsels to the listeners -- the young in this context -- to value the happiness of the present and therefore stay with the tradition.<br />
==Liu Yi 刘艺==<br />
Jinxiang’s story telling demonstrates the power of the oral, in that his performance has potential for moving beyond rational control. He tells stories spontaneously and with great emotion, often with tears and slobbers and shouts at each stop. His dynamic orality controls the whole atmosphere of the meeting and carries the listeners to multiple emotional climaxes. Thus in the highly emotionally charged atmosphere of telling and listening marked by crying and shouting, the teller and listeners identify completely with one another. As a storyteller “in his living immediacy” (Benjamin 1968, 83), Jinxiang is thus an integrate part of the pre-modern rural existence based on its closely-knit community, the shareable experiences, and a fund of stories and lore.<br />
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金祥的讲故事展现了口述的力量，他的表演具有超越理性控制的潜力。他讲故事时自然而然，感情充沛，每到一站，往往泪流满面，口水直流，大呼小叫。他的动态口述控制了整个会场的气氛，并将听众带入多个情感高潮。因此，在以哭和喊为标志的高度情绪化的讲和听的氛围中，讲者和听者完全相互认同。作为一个 "活生生的即时性 "的讲故事的人（Benjamin 1968, 83），金乡是前现代农村生活的一个组成部分，其基础是其紧密联系的社区、可分享的经验以及故事和传说的基金。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 14:37, 16 December 2020 (UTC)<br />
金祥的故事讲述展现了口述的力量，他的表演具有超越理性控制的潜力。他很自然地讲述故事，感情充沛，一停下来，往往泪流满面，口水直流，大呼小叫。他那充满活力的口述控制了整个会场的气氛，并将听众带入多个情感高潮。因此，在以哭和喊为标志的高度情绪化的讲和听的氛围中，讲者和听者完全相互认同。作为一个 "活生生的即时性 "的讲故事的人（Benjamin 1968, 83），金乡是现代以前农村生活的一个组成部分，以前的农村整个乡村紧密联系、人们互相交流经历，还流传着大量的传说和故事。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 15:24, 16 December 2020 (UTC)Li Lili<br />
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==Liu Yiyu 刘怡瑜==<br />
And this pre-modern rural existence can only be narrated and made sense of through the mode of storytelling, for the specific sense of historicity and experience of reality as mixed with myth, legend, the magical transgress normal parameters of our modern and rational paradigm of representation. <br />
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Thus the synthesis of the pre-modern, marked by both its existence and the mode of storytelling, and postmodernist mannerism with its sophisticated narrative strategies also points to an irony, in that this natural, pre-modern world can only be re-presented in very stylized devices. Here Zhang Wei encounters a similar paradox as the famous Taoist icon, Zhuang Zi. In spite of his distrust of language, Zhuang Zi could only envision the ineffable Way through language.<br />
==Liu Zhiwei 刘智伟==<br />
In other words, it was through language, given humanity’s permanent separation and alienation from nature, that Zhuang Zi could imagine the existence of something beyond. Zhang Wei’s pre-modern being is by no means ineffable. Yet, its “otherness” and its alterity vis a vis the modern world can only be perceived in our modern world, and represented through sophisticated devices of modernism/postmodernism. The absolute irony that the primitive or the pre-modern cannot be envisioned and represented except in our modern cultural condition in fact exists in the very center of this utopian text, though unrealized by the author himself as he repeatedly criticizes postmodernism and denies its inevitable influence. <br />
==Lou Cancan 娄灿灿==<br />
So the natural or the pre-modern state of being as eulogized by the author is no longer the first order of naturalness, but the second order, for it is only through an elaborate narrative architecture that such primitivism and naturalness can be re-enacted. To put it in another way, in resurrecting the primitive in our postmodernist age, the author in fact brings out, though unconsciously, a fundamental truth about primitivism. The natural, organic and a-temporal world of agrarian existence represented by the Small Village is not, in fact, a utopia from which we have fallen. Rather, it derives its meaning only through its opposition to a temporal world of modern civilization. Only in contrast to this temporal world can the primordial, the timeless take on meaning as negation of historical time. <br />
==Luo Weijia 罗维嘉==<br />
Thus the ideal of a timeless, primordial rural past beyond modern civilization is only an ideal created in our modern times.<br />
<br />
In my discussion of modernist/postmodernist literary devices, I do not mean to label and categorize Zhang’s text as a modernist/postmodernist. Nevertheless, as seen in the above analysis, his formal strategies do share some strong features of postmodernism, or to be specific, magical realism. These features include boundary transgression, fusion and coexistence of different ontological worlds, and atemporal narrative structure. There is no doubt that Zhang Wei has succeeded in creating a world, a state of being beyond the reach of modern civilization. But his “world,” in the final analysis, can only be represented through modernist/postmodernist techniques. <br />
==Luo Yuqing 罗雨晴==<br />
It is evident that the creation of this archetypal village embodies the author’s profound nostalgia for the pre-modern past and his utopian search for an ideal state of being. And this timeless place represents the author’s attempt to re-orient geographical and cultural nostalgia in China’s contemporary times from commercially stimulated nostalgia to the rural past as the fundamental Chinese root. Yet the lack of direct temporal and spatial references in the presentation of the Small Village makes his nostalgia closer to imagination, or to what David Wang called, imaginary nostalgia (1993, 107). In other words, his nostalgic representation of the Small Village is devoid of actual memory. This is particularly demonstrated in his deliberately designed a-temporal narrative structure, his foregounding of myth, legends and those magical events. <br />
==Ma Juan 马娟==<br />
Moreover, as the title indicates, the whole novel is intended by the author as a fable, rather than a history, even though it is written in a historical mode. The village’s mythic origin, its lack of sense of time, and its sudden and catastrophic ending all point to the negation of historical progression. The elaborate narrative structure betrays the imaginative and fantastic construction of this mythic past. Thus Zhang Wei’s Small Village is less a historical object of nostalgia than a topographical/textual locus where imagination and utopian discourse intermingle. In other words, as a literary construction, this phantom village comes less from the actual yearning for what has been lost than from the desire for what has never been there (Wang 1993, 130). <br />
==Ma Shuya 马淑雅==<br />
The striking incongruity indicates the nature of nostalgia as both a textural stance as well as a structure of feeling. <br />
<br />
Nevertheless, the incongruity between formal sophistication and primitive existence is a very hallmark of literary and cultural production in our postmodernist China. In discussing the Fifth Generation Films, Rey Chow points out that primitivism is often associated with modernism/postmodernism. The “primitive passion,” according to Chow’s definition, emerges at “a moment of cultural crisis.” It is an invented fact, fabrication of a sense of the primordial, rural rootedness that occurs in the post-construction (1995, 22-23). Chow’s theory of primitive passion is based on her study of new Chinese cinema.<br />
==Ma Zhixing 马智星==<br />
However it does shed light on our discussion of Zhang’s profound nostalgia for the rural past at the age of globalization, and on the ironic rupture between postmodernist sophistication and the pre-modern/primordial world presented in his novel. Read in intertextual relation with his essays, it is more than clear that Zhang’s re-imagining of the primordial Chinese rural past is meant to correct what he perceives as the diseased modernity and to rejuvenate Chinese culture. As a response to the cultural crisis in our globalized age, Zhang Wei has chosen the past to measure the present. <br />
<br />
The nostalgic return in Zhang Wei’s writings is in fact a kind of self-exile. Zhang Wei actually spent five years in a rustic country house (soon to be torn down) near his hometown to write this novel. <br />
==Meng Ying 孟莹==<br />
There he was literally cut off from the outside world, expecting that this exile away from modern cities would get him spiritually closer to the land and nature so as to feel anew the vitality of the Chinese people, and rediscover the historical/rural root of Chinese culture. As agreed by all critics, this novel’s representation of the primordial past succeeds in bringing out a native naiveté and simplicity, a sense of gushing life force and animal virility -- the ideal form of being. However, in de-historicizing the past in order to re-imagine the golden age of the rural innocence and plenitude of meaning, the author had no alternatives but to simply let narrative play out its historical inevitability.<br />
==Mo Ling 莫玲==<br />
The pre-modern agrarian existence embodied by the Small Village is ultimately destroyed by modern industrialization. History then, though negated and erased by the narrative form of the novel, reasserts itself at the end. This leaves us not with a story about the slow decline of this pre-modern agrarian existence, but of its catastrophic fall. The structure of the village’s existence was in no way able to change and transform itself. This is demonstrated by the villagers’ strong resistance to outside influences represented by coal mining industry. As a result, rather than gradual transformation, the village is suddenly destroyed by industrial machine power.<br />
==Mo Nan 莫南==<br />
The moral dilemma Zhang faces in re-enacting of the Chinese rural past is similar to those encountered by root-seeking writers: the quest for the essence of “Chineseness” also leads to the discovery of unpleasant aspects in its society and cultural tradition. This moral dilemma is also reflected in the novel’s narrative form. While magical events serve to deconstruct the realist paradigm of historical representation, they at the same time also create a picture of rural life as something exotic. As David Wang points out, the object of nostalgia is also easily associated with the exotic (1993, 109). <br />
<br />
So if we have found some substance in Zhang’s novel to support his transcendent, yet empty metaphor of “land,” this “substance” remains less than compelling and appealing. <br />
==Nie Xiaolou 聂晓楼==<br />
A primitivistic village life can be little more than that: it is basic and instinctual, centering on food and sex. The meaning of land is closely related to food; indeed the reason the villagers stick to this land is because it can produce rich food enough to preserve their community. The carnivalesque scenes describing the village young romping in the wild fields at night, while highly acclaimed by many Chinese critics, do not, to my mind, represent an infinite solitude or a simple form of joy as much as the poverty of these lives in an extremely closed and impoverished world. This strikes an even more pathetic chord when knowing that this form of exercise will soon be transformed into wife beating and cupping when these young people grow into adulthood.<br />
==Ou Rong 欧蓉==<br />
The extremely stable pattern of the village’s social customs, mindset, and traditions is incapable of absorbing new things, or initiating any transformation. So the static and cyclical form of existence is simply erased by the outside forces of industrialization. In a broader sense, the history of the Small Village, or rather, its fate can be seen as an allegory for Chinese traditional society which was also forced into fundamental change from the outside. Thus the Small Village reflects the broader historical impotence and lack of cultural flexibility in traditional rural China. Many critics, including the author himself, argue that the idea of Land is meant to represent a certain spirit. Nevertheless, unless located somewhere, this spirit can only remain an empty structure.<br />
==Ouyang Jinglan 欧阳静兰==<br />
Nevertheless, it is precisely this structural emptiness that enables Zhang Wei to fill in many meanings throughout his essays. <br />
<br />
''Fable of September'', as well as Zhang’s essays, embody his search for truth and a moral ground based not on the rationally constructed modern world of scientific knowledge and market economy represented by urban centers, but on the simplicity of rural life. This search is rooted in the author’s disenchantment with certain aspects of modern civilization. To Zhang Wei, “Modern industrial civilization represents a form of beauty; yet this form is prone to hurt another more fundamental, more eternal beauty. Idealists all hope that these two forms of beauty can exist in harmony, without much conflict.<br />
==Ouyang Ling 欧阳玲==<br />
But of course, this hope is only a dream” (Xiao 1995, 193). This distrust of modern civilization also reflects in him what Raymond Williams called “rural-intellectual radicalism” (1973, 36). Indeed, as a rural intellectual (as many critics have labeled him), Zhang demonstrates many aspects of rural-intellectual mentality: hostile to modern capitalism, opposed to commercialism, and attached to country ways and feelings (Williams 1973, 36). Without doubt, ''Fable of September'' is a fascinating novel and has uttered our deepest longings and profoundest nostalgia for a pre-modern simplicity of existence free of modern-day ills like alienation and corruption.<br />
<br />
<br />
......当然，这份希望只是幻梦一场”（萧夏林 1995,193）。张炜的作品也体现了对现代文明的不信任，雷蒙德·威廉姆斯称之为“乡村知识分子激进主义”(威廉姆斯 1973, 36)。确实，张炜作为一名乡村知识分子（许多批评家如此标榜他），在作品中展现了乡村知识分子的多个心理面貌：对现代资本主义的敌意，对商业主义的反抗，对乡村风情的依恋(威廉姆斯 1973, 36)。毋庸置疑，《九月寓言》是一部引人入胜的小说，它表达出了现代人对过去的那种简单生活浓浓的渴望和怀旧之情，那个时候不像现代社会这样，存在人与人之间的疏离和腐败。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 07:00, 17 December 2020 (UTC)<br />
<br />
==Peng Dan 彭丹==<br />
Nevertheless, Zhang’s use of the central concept of “land” (referring to an idealized being) as the basis for his critique of modern civilization – decrying moral decay, consumerism, dominance of popular literature and commercialization of knowledge – and his rural intellectual mentality this concept reveals betray the author’s simple-minded, essentialist, and absolutist approach to the complexity of an ever changing social and cultural reality. The reification of land in his essays lacks a broad and deep historical perspective on Chinese modernity. Commercialism and its culture have by all means contributed to the general moral decay and erosion of basic humanistic values in society, and global cultural effects lead to profounder cultural crisis. <br />
==Peng Juan 彭娟==<br />
However, the absolute rejection of consumerism, globalism, and postmodernism fails to recognize their power and inevitability in restructuring contemporary Chinese society. The problems created by these developments have already moved the issue of solution beyond a discourse on morality. China’s ever more complex and changing social and cultural reality requires a more sophisticated and mature understanding. And finally, I would suggest that in today’s post-Cold War age in which socialism-capitalism antithesis has lost its relevance and meaning, the intellectual paradigm of confrontation must be replaced by one of negotiation. Nostalgia may always be pulling at us, and we may always be willing to indulge in a trip to the imagined past with stories like ''Fable of September.'' But as a critical stance, it does not equip us to effectively address the complex process of cultural reformation happening in contemporary Chinese and the world.<br />
<br />
Works Cited（不用翻）<br />
<br />
Chow, Rey, Primitive Passions, (New York: Columbia University Press, 1995)<br />
<br />
Benjamin, Walter, Illuminations, (New York: Schocken Books, 1968) <br />
<br />
Widmer, Ellen, and Wang, David Der-Wei, ed., From May Fourth to June Fourth, (Cambridge: Harvard University Press, 1993)<br />
<br />
Williams, Raymond, The Country and the City (New York: Oxford University Press, 1973)<br />
<br />
Xiao Xialin, Youfen de guitu (Anxious and indignant homeward journey) (Beijing: Huayi chubanshe, 1995)<br />
<br />
Zhang Chengzhi 1991, History of the Soul (Guangzhou: Huacheng chubanshe, 1991) 311.<br />
<br />
Zhang Chengzhi 1994a, The Heroes’ Paths in Wilderness (Shanghai: Zhishi Publishing House, 1994)<br />
<br />
Zhang Chengzhi 1994b, “Poets, Why aren’t you indignant?”, in Wenhui Bao (Wenhui Daily, Shanghai) (August 7, 1994) <br />
<br />
Zhang Chengzhi 1999a, Wuyuan de sixiang (Unassisted Thoughts) (Human wenyi chubanshe, 1999)<br />
<br />
Zhang Chengzhi 1999b, “My Method of Tearing up those Business Cards,” in Zhang 1999a<br />
<br />
Zhang Chengzhi 1999c, “Zaizhi xiansheng,” in Zhang 1999a 100-105<br />
<br />
Zhang Wei, Jiuyue yuyan (Fable of September), in Zhang Wei wenji (Collected works of Zhang Wei). Vol. 2 (Shanghai: Shanghai wenyi chubenshe, 1992)<br />
<br />
==Peng Ruihong 彭锐宏==<br />
'''Deciphering the Populist Gadfly: Cultural Polemic around Zhang Chengzhi's "Religious Sublime"''' <br />
<br />
''Xinmin Liu<br />
<br />
''<br />
'''Abstract<br />
'''<br />
<br />
Since mid-1990s the Chinese Sanwen has witnessed an upsurge by way of frantic polemics over social and cultural issues in journals, newspaper fueillton, book series and forums. In this "war of words," no writer has been as prolific, as provocative and as problematic as Zhang Chengzhi. <br />
<br />
Zhang's essays feature a scathing critique of Chinese intellectuals' lack of spiritual faith, their surrender to global consumerism and the postmodern. Driven by a populist zeal, Zhang extols Chinese muslims' devotion to their religious faith, defiance of material affluence and bond to their harsh yet unsullied habitat. His populist approach to religious transcendence in opposition to what he perceives as today's intellectual disenchantment is ambiguous and ambivalent. <br />
==Peng Xiaoling 彭小玲==<br />
It wavers between subaltern politics and religious fundamentalism. It falls short of the prospect of constructing a ethnic pluralism that protects cultural differences without yielding to cultural positions that claim unique access to truth.<br />
<br />
In a polyglot age in which all has to be contested and negotiated anew, boundary- violating is the rule rather than the exception. Before the last millennium closed out, the Chinese essay thrived in an upsurge of cultural polemics, but in terms of aesthetic and ontological norms, the essayists could ill afford to stay within secure and clear-cut boundaries for long, because they often found themselves bombarded and displaced by a plethora of slippery issues, wacky themes and “roguish dilettantes.” <br />
==Peng Yongliang 彭永亮==<br />
With battle lines frequently redrawn and growing ever so fuzzy, this round of cultural polemics took on the characteristics of a wild slugfest, no-holds-barred wrestling and elusive shadow boxing. But true to its essaying (or, alternatively, assaying) role, the essay form rose to the challenge with the right mix of mercurial, discordant and yet self-assured mettle. Thus, it proved most capable of lending expression to chaos, fracture and trivia of the postmodern world. One need not search far to bring this point home: the essay has lately swamped the public media with its newfangled offshoots: in addition to the common literary and political essays appeared the licai (personal financing) essay, the xiuxian (leisure/recreation) essay, the photo essay, the cyber essay and so forth. But it is with the cultural polemics of the 1990s that the readers witnessed the essay form in most amazing novelty, deftness and verve. <br />
==Peng Yuzhi 彭育志==<br />
One way to make sense of what essay form enabled the writers to achieve amid the “wars of words” (pizhan) is to take it to task by way of its intrinsic bond with cultural dialogics, i.e. to see how approaches of writing essays lead to the laying of grounds for a dialogic relationship that intersects even the most incendiary issues and dissimilar views of this discursive maze. To that end, we will focus on Zhang Chengzhi’s essays published after mid-1990s to see why a radical intellectual figure like Zhang, considered an intractable loose cannon by most, often contests and mediates, by virtue of his border-violating politics, what the cultural mainstream considers to be polemical and divisive. At once belletristic and carnivalesque, Zhang Chengzhi’s essays stood out with striking clarity and urgency, if also with unnerving uproar. <br />
==Qi Kai 漆凯==<br />
Extolled by some as the author whose one book single-handedly redeemed Chinese writing of the entire twentieth century, Zhang was riding high on the tailwind of his enormously popular Xinling shi (History of the Soul, 1992) and seemed to have returned to the public forum with his discursive buoyancy revived and his sense of the “sacred” mission renewed. At first glance, this does not seem the same Zhang Chengzhi who was overwhelmed by the spiritual loftiness he had ascended to upon completing ''Xinling shi'' and pleaded to his readers in all earnest, “there will no longer be this “me” from now on. Please banish me from your memory. … I have even taken myself by surprise that with this book I could bring myself to such a screeching halt.”[ Zhang Chengzhi, ''History of the Soul'' (Guangzhou: Huacheng chubanshe, 1991) 311.] But did Zhang ever quit the public forum and banish his voice from the on-going dialogue with his readers afterwards? <br />
==Qu Miao 瞿淼==<br />
And did he accidentally join the ranks of those escapist intellectuals who self-righteously beat a retreat in the face of social repression and identity dislocation of the early 1990s? <br />
<br />
Indeed, at the height of his unexpected fame in 1992,[ Zhang Chengzhi made repeated statements in his essays written around this time that he had voluntarily terminated his career as a professional writer out of his desire to be embraced by the Muslim community and out of his disgust for what writers and intellectuals in general had failed to do in the face of rampant consumerist values.] Zhang did not hesitate to declare that his career as a professional writer had come to an end, and that he would retreat to the Muslim communities in the barren loess in Northwest China to begin his new life. While it is true that he verbally renounced his faith in and severed his tie with the mainstream intelligentsia, reality has proved otherwise: he could neither disinherit the dialogic potential of his earlier essays the same way as he allegedly cast off his ''Han'' Chinese upbringing, nor disown the intellectual milieu of his growth as though it were those business cards he symbolically tore up in disgust.[ This symbolic act is given an elaborate defense in one of his “position-statement” essays, “My Method of Tearing up those Business Cards,” published in Wuyuan de sixiang (Unassisted Thoughts) (Human wenyi chubanshe, 1999).] <br />
==Quan Meixin 全美欣==<br />
Zhang cannot give up the act of writing through which he once defied the false sanctity of official histories and celebrated the purity and incorruptibility of the ''Jahriyya'' Muslims,[ A sect Chinese Muslims who are often considered the inheritor of mystical Sufis of the religion of Islam.] and to which he owed the stage for exhibiting his extraordinary discursive power as well as his reinvented ethnic identity. While still pursuing his spiritual pilgrimage as a lone warrior, he could hardly remain an intellectual recluse in an imagined sanctuary. Although his views often turned hard-edged due to his combative and self-aggrandizing tone, we need not necessarily be put off by his ill-advised posturing, which is far more rhetorical than substantive. Rather we are urged to see beyond his argumentative mode and detect that ineluctable draw of cultural dialogics that lured him to charge right back to the frontline of the discursive war zones. <br />
<br />
Zhang’s essays published since mid-1990s prove most intriguing and forceful when they give vent to his critical views that deliberately blur the boundary between personal commitment with public conscience.<br />
==Sagara Seydou ==<br />
Seldom a believer of easy cultural synthesis, Zhang thrives in getting caught in the crossfire of public debates and wreaking havoc for the intellectual mainstream whose social legitimacy has fed off a complicitous liaison with the official and the ideological center. In a sense, what constituted the identity of his previous self, i.e., the “I” who nimbly narrated a hidden history of a suppressed people in ''History of the Soul'', was a persona already poised on the borders between public outcry and personal misgiving, between official histories and popular memoirs, between discourses of cultural criticism and identity politics. Akin to the self/other-conscious tone of Martin Buber’s ''I and Thou'', Zhang’s resort to “You” side by side with “I” as his discursive partner not only denotes the presence of a dialogic partner cued up by intersubjectivity, but interjects a critical awareness to set off the “unanimous intellectual escapism.”[ Here I am quoting the phrase from Dai Jinhua’s journal article “Hidden Narratives: The Politics of Mass Culture in the 1990s.” Her view is critically assessed by Chen Jianhua in his “Local and Global in Narrative Contestation: Liberalism and the New Left in Late-1990s China” carried in Journal of Asian Pacific Communication, vol. 9, Nos. 1 & 2, 113-29. ] <br />
==Shi Diwen 石迪文==<br />
Initially a survival tactic to avert political repression in post-1989 China, this latter movement gained popular currency in the early 1990s as some intellectuals and professionals who used to pursue political activism now withdrew into enclosed fields of specialist researches where they could claim professional excellence as their new moral high grounds and practice professional elitism as a testimony to their personal spiritual faith. These so-called “New Scholars” valorized scholarly research as “not just a matter of knowledge or profession, but more fundamentally, a form of life choice and value inquiry.”[ Chen Pingyuan, “Thoughts on Research of Scholarship History,” Xueren I, 2-6. ] Alongside this process of self-authorization, they also sported a sweeping disdain toward mass culture or other nonprofessional cultures. Was this a covert strategy of resisting moral degeneration, or a “club-spirit” rally of collective escapism in the guise of professional disinterest? <br />
<br />
==Shi Haiyao 石海瑶==<br />
Zhang’s answer rebukes the latter. Long before the first public debate over such issues took place, his own self-authorization in writing ''History of the Soul'' brought the “impartial” search for historical truth under critical scrutiny. Positing his ethnic unconscious as the testing site, Zhang launched an assault on the falsely fixed standards in writing ''Hui'' histories whose authority had been complicitous with the chauvinistic State ideology. He berated the methodological status quo in Chinese Muslim scholars’ historiography for tailoring local and ethnic memories to cater to the legitimacy of its hegemonic control. In the same vein, he called into question the validity of collecting and editing historical documents according to empiricist standards, chastising its total submission to a positivist view of historical development in the name of scholarly objectivity.<br />
<br />
==Si Yu 司妤==<br />
He specifically targeted the renowned Hui historian Yang Huaizhong whose investigation of ''munafeles'', ''Hui'' collaborators with ''Manchu'' and ''Han'' rulers, had, in Zhang’s view, internalized the reigning codes of power-knowledge alliance. Despite of his fine appraisal and extensive research, Zhang reproves Yang’s aloof stand:<br />
<br />
On the one hand, you try to reflect critically yourself and your tradition, on the other, you want to bring to light the suppression and violation committed against the human soul. How can the kind of subject you’re studying still be the same historiography? <br />
If Yang had yet to shake off the false sense of ethnic anonymity, Zhang does not make it any easier for himself when faced with the historical injustice inflicted upon the ''Huis''.<br />
<br />
==Song Jianru 宋建茹==<br />
At the Jinji Bao, a historical site of many quelled ''Hui'' uprisings in 19th century, he could hardly help chiding himself for not “avenging the historical wrongs” as a professional historian. He confesses in a 1996 essay entitled “Odes to Waves”: <br />
<br />
It so happened that I have the fortune of being a full-fledged academic historian, yet I examined every single detail (of official records) critically but could not offer any rebuttal. It so happened that I was born of ''Hui'' parentage, yet I attempted to skirt around it but could not escape this historical site---the wintry mist shrouding Jinji Bao pounded me wave after wave, pressing me to make a pledge, to declare a ''nietie'', to make good the pledge of being dedicated to the people I took rather casually years ago. <br />
<br />
Yang Huizhong, also known as Yang Mohammed Usiar, is a well-known Hui historian who has done crucial research on 18th Century Jahriyya Muslim uprisings. Zhang’s critical comments appear in T''he Heroes’ Paths in Wilderness'' (Shanghai: Zhishi Publishing House, 1994) 125.（文献无需翻译）<br />
<br />
==Su Lin 苏琳==<br />
This is not an occasional outburst of emotions for the sake of letting off his own guilt. This is sincere self-reproach to prod himself into keeping his ethnic memory and affective empathy from being worn thin by his years of academic studies, field work and research. Unlike the New Scholars’ chase of “disinterest” and neutrality, Zhang opts valiantly for the direction of racial and social activism: to knock down posts erected by “objective” histories, penetrate the walls of political and religious phobias and uncover the buried truths of ethnic repression and violence. One might query Zhang’s view of historical scholarship as emotive and skewed, thus running the risk of demeaning historiography into personal misgivings.<br />
<br />
==Tan Xingyue 谭星越==<br />
But in the era of cultural pluralism and ethnic identities, it is precisely the affective and personal that keep our ethnic awareness alive and urge us not to take boundaries of power and knowledge for granted. <br />
<br />
No doubt, Zhang enters the debate of “the ultimate concern” of the mid-1990s, but he does so on his terms. He puts forward an ethnographical approach consisted of a person’s affective propensities (''qinggan''), ethnic lineage (''xuetong'') and a “prefigured destiny” (''qianding''). These are interlocked and reciprocal in variety of ways to enmesh a person in a nexus of cultural dialogics. He then probes the illusion of professionalism in the form of an “originary question” (''yuanchu zhiwen'').<br />
<br />
==Tan Xinjie 谭鑫洁==<br />
He asks: “How do you account for your being in the face of your own soul when there is nothing scientific or ideological to fend you from this ultimate accountability?” To him what accounts for his ultimate humanist concern is his ''Hui'' ethnicity. Ethnicity, according to Michael Fischer, “ … is something dynamic, often unsuccessfully repressed or avoided. It can be potent even when not consciously taught; … something that institutionalized teaching easily makes chauvinistic, sterile, and superficial.” It is thus the “id-like” sentient and psychological that lay the ground for one’s ethnic/cultural conditioning and in turn bring it to bear upon one’s historical awareness. <br />
<br />
A sinicized Islamic term for “taking a devotional vow.” It is also known as Juyi in Chinese.<br />
Zhang 1999a, 37.<br />
Zhang Chengzhi, The Heroes’ Paths in Wilderness (Shanghai: Zhishi Publishing House, 1994) 125. <br />
Michael Fischer, ‘Ethnicity and the post-modern arts of memory,” in James Clifford and George Marcus, eds., Writing Culture: The Poetics and Politics of Ethnography (Berkeley: University of California Press, 1986) 195. （文献无需翻译）<br />
<br />
==Tan Yuanyuan 谭媛媛==<br />
Being ethnically predisposed as an “other” likewise makes Zhang acutely watchful of the State’s covert practice of ethnocentrism in the name of social progress and scientific rationality. Drawing on his renewed ethnic ethos, Zhang has no qualms in issuing a call to all historians: “… disinherit the whole positivist baggage of the conventional historiography, and seek out the complex intuitive faculty of your individual soul.” <br />
<br />
What about his image of a lone moral crusader? A great deal of ruckus has been raised over Zhang’s arguably obsessive stress on the “purity” and “truthfulness” of the ''Jahriyya'' Muslims; he is disparaged by some critics as “the most self-pleased” man in China today,” due precisely to his tireless and unsuspecting adoration of the close-knit and reclusive ''Jahriyya'' community.<br />
<br />
作为一个 "他者 "的民族倾向，同样也使张先生对国家以社会进步和科学理性的名义，隐蔽地实行民族中心主义的做法产生了敏锐的警惕。 借着重新焕发的民族气质，张先生毫无顾忌地向所有历史学家发出号召。"... 摒弃传统史学的全部实证主义包袱" "寻找你个人灵魂的复杂直觉能力" 。<br />
<br />
他的一个孤独的道德十字军形象呢？ 张先生对''贾里雅''穆斯林的 "纯洁性 "和 "真实性 "可以说是执着地强调，引起了很大的骚动；他被一些评论家贬为当今中国 "最自得其乐 "的人，"这正是由于他孜孜不倦地、不怀好意地崇拜着封闭而隐居的''贾里雅''群体。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 13:38, 16 December 2020 (UTC)<br />
<br />
作为一个“他者”的民族倾向，同样也使张先生对国家以社会进步和科学理性的名义，隐蔽地实行民族中心主义的做法产生了敏锐的警惕。借着重新焕发的民族气质，张先生毫无顾忌地向所有历史学家发出号召。“……摒弃传统史学的全部实证主义包袱”，“寻找你个人灵魂的直觉能力。”<br />
<br />
那么关于他的一个孤独的十字军形象呢？张先生对贾里雅穆斯林的“纯洁性”和“真实性”可以说是不断地进行强调，引起了很大的骚动；他被一些评论家贬为当今中国“最自得其乐 的人，”而这正是由于他孜孜不倦地、毫无戒心地崇拜着紧密而又隐居的贾里雅群体。”--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 03:08, 17 December 2020 (UTC)Yang Chenting<br />
<br />
==Tang Bei 汤蓓==<br />
Does this not make him one of those solitary seekers of moral perfection in a morally promiscuous age? Zhang’s admonishing axioms seem to answer in a seamless fit to Wang Xiaoming’s definition of a self-oriented search for ethical righteousness. As an alternative to the intellectuals’ direct involvement in politics of the 1980s, Wang emphasized the personal quality of ultimate concern and argued: “(1) you can only search for the ultimate value from your personal experience; (2) what you find is your own interpretation of what the ultimate value is, not the ultimate value itself.” Zhang seems to share the solitary seekers’ new sense of priorities in favoring a self-motivated quest for absent moral virtues, albeit transcendental and visionary. <br />
<br />
==Tang Ming 唐铭==<br />
But one facet of his writings forcefully rejects that equation: he has all along kept up public-minded criticism of social ills and moral depravities as a free-lance social/cultural critic. What the seekers of personal integrity and sublimation failed to hang onto Zhang has carried on with infinitely sharper insight and fiercer zeal.<br />
<br />
Zhang detects and detests the anxiety of these individuals to rise above the laity of social meanings and responsibilities as a way to avoid being an accomplice to ideological repression. And indeed his most scathing exposé has so far been reserved for the mainstream intellectuals rather than the money-grabbing ''New Riches'' or the consumerist mass. <br />
<br />
==Tang Yiran 汤伊然==<br />
<br />
When readers’ feedback to his ''History of the Soul'' heated up into a media squabble in 1994, Zhang burst onto the scene again with another of his tirades “Poets, why aren’t you indignant?” The essay is brimmed with scorn for the public for its total surrender to consumerism and their frantic drive for worldly pleasures; yet it is the intellectual mainstay who bear the brunt of his verbal onslaught. Zhang accused them of “selling out to monetary gains and worldly repute,” the news media of “swarming up like bees after the ‘big shots’ for petty favors and leftovers, and the cultural critics of “becoming painfully silent on any honest, principled, to-the-point criticism.” <br />
<br />
Zhang 1994a, 125.<br />
Zhang Yuanshan, “Zhang Chengzhi---the Most Self-Pleased Writer” at Xin yu si dianzi wenku (www.xys.org), listed under Zhang Yuanshan.<br />
Zhang Rulun et al, “The Humanist Spirit: whether and How Is It Possible?---Reflections on the Humanist Spirit, I” in Dushu 3: 3-13.<br />
For a fine critique of this shift of intellectual paradigm, see also Xu Ben. Disenchanted Democracy: Chinese Cultural Criticism after 1989 (Ann Arbor: The University of Michigan Press, 1999) 49-56. （文献无需翻译）<br />
<br />
==Tao Ye 陶冶==<br />
For a time, Zhang’s readers felt jabbed by his barbed comments on the gaping “void” of spiritual faith and rampant cynicism, philistinism and moral incompetence among the intellectuals. They were also exacerbated by his unmatched tribute to the ''Jahriyya'' Muslims who remained unperturbed by the hustle and bustle of economic boom elsewhere in China. All this led the public to conclude that Zhang’s posturing was cashing in on the polarization of the Haves and the Have-nots of China’s new social strata, and that with his accolades for “the poor men’s religion” he intended to push for the image of a “Me-alone Spirituality.”<br />
<br />
==Wang Meiling 王美玲==<br />
This grave misperception turned out to be the main ground for his detractors like Wang Shuo to lodge a protest, accusing him of getting rich with loyalties for his publications in Japan and overseas while turning hypocritically around to lecture the intellectuals at home in their weakness for cynicism, corruption and bankruptcy. <br />
<br />
Nothing could be further from the truth: although feeling at home with the rigid and barren habitat of the poverty-stricken Muslims, Zhang is not necessarily biased against material comforts or social development as some critics have labeled him to be.<br />
<br />
这种严重的误解竟然成为王朔等人诋毁他而提出抗议的主要理由，指责他依靠日本和海外出版的刊物事业一心一意地发大财，却还虚伪地反过来教训国内知识分子玩世不恭、腐败潦倒。 <br />
<br />
这一切都离不开此等事实：即张先生虽然对贫困穆斯林僵化贫瘠的生活环境感到十分亲切，但他并不一定像某些批评家所标榜的那样，会对物质享受和社会发展持有偏见态度。--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 14:46, 16 December 2020 (UTC)<br />
<br />
This grave misperception turned out to be the main ground for his detractors like Wang Shuo to lodge a protest, accusing him of getting rich with loyalties for his publications in Japan and overseas while turning hypocritically around to lecture the intellectuals at home in their weakness for cynicism, corruption and bankruptcy. <br />
<br />
<br />
这种严重的错误认识，成了像王朔这样的诋毁者提出抗议的主要理由，他们指责他依靠在日本和海外的出版物一心只想着致富，同时又虚伪地反过来告诫国内知识分子，说他们玩世不恭、腐败潦倒。<br />
<br />
Nothing could be further from the truth: although feeling at home with the rigid and barren habitat of the poverty-stricken Muslims, Zhang is not necessarily biased against material comforts or social development as some critics have labeled him to be.<br />
<br />
事实并非如此：尽管张先生对贫困穆斯林的僵硬贫瘠的生活环境感到熟悉亲切，但他并不一定像一些批评家所说的那样，对物质享受或社会发展抱有偏见。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 16:09, 16 December 2020 (UTC)Xiao Yining<br />
<br />
==Wang Xuan 王轩==<br />
Rather, he is adamant with the intellectuals’ frailties in the face of social malfunction and injustice as a result of harried economic policies, and he is outspoken about what little critical awareness the educated class can foster against the blindly raging “market forces” and the new alliances of wealth and power. In 1999, Zhang wrote a sequel “Again to the Honorable Teacher” to his 1991 tribute to Lu Xun, in which he firmly declares that he will not back down from his previous judgment on Lu Xun’s misfortune---why Lu Xun chose not to leave us a legacy of great volumes of scholarly or professional worth.<br />
<br />
Zhang Chengzhi and Zhang Wei initiated a heated round of ''bizhan'' (pen-combats) in the Literary Supplement of ''Wenhui'' Bao (Wenhui Daily, Shanghai) over the issue of mass consumption and culture with many writers who are more sympathetic with the marketized economy and consumerist culture. This essay by Zhang---“Poets, Why aren’t you indignant?” is featured as the leading editorial on August 7, 1994. <br />
Zhang Chengzhi, “Poets, Why aren’t you indignant?” in ''Wenhui'' Bao (Shanghai) (August 7, 1994).<br />
For further detail of this dispute, read Geremie Barmé, ''In the Red: On Contemporary Chinese Culture'' (New York: Columbia University Press, 1999) 304-309. （文献无需翻译）<br />
<br />
==Wang Yu 王煜==<br />
In fact, Zhang now argues, in less sarcastic yet firmer terms, why Lu Xun’s solitary yet relentless social and cultural crusades are gaining rather losing currency in 1990s’ China. He writes:<br />
<br />
The populace in this nation have little power or scarce hope. But they are quick to discover: when they suffer and despair under the heavy burden of tyrannical rule of the bureaucratic few, “the intellectual class” turn out to be, after politicians and money, another cruel oppressor. The broad masses want nothing more than being fed and clothed. But they need the intellectuals to keep up the basic and constant criticism of the social elite and the powerful. Otherwise, their plight would be unthinkable. <br />
<br />
==Wang Yuan 王源==<br />
We, as readers of Lu Xun’s ''zawen'', are surely struck by the familiar wording, the similar tone, and the unyielding views that have implausibly found their way back into Zhang’s essays over half a century later. We are also surprised at how candid and unaffected he is when making such social commentary from a position comparable to the Great Lu Xun. <br />
<br />
One is tempted to ask: is Zhang grandstanding? I think not. However, the causes for leaping to charges against his feisty offensive are worth looking into: they are, ironically, spawned off the same binary frame of mind that has been consistently used by the CCP ideologues to denounce the inroads made by “liberal bourgeois values;” yet such a frame of mind is also replicated by many of Zhang’s critics at home and overseas.<br />
<br />
==Wei Honglang 韦洪朗==<br />
Odd bedfellows resting on the same cultural logic, they argue that criticism of the intellectuals’ dislocation and impotence in current China is motivated by the either/or option. One is either directed by a regressive Party-led agenda to exert the authority of socialist ideological legacy while intimating their message amidst the consumerist ambience. Or he/she is motivated by a dissenting political force to jump-start a new round of political subversion while laying itself open to patronage of the West (mainly America)-centered global order. Zhang’s detractors from both these stances see eye-to-eye on his role in today’s cultural politics, following the either/or mode of straightjacket thinking.<br />
<br />
==Wei Yafei 魏亚菲==<br />
But I believe he is neither a firebrand of old egalitarian idealism nor an extremist with religious fundamentalist zeal. His self-styled apologist persona is neither a haughty custodian of monolithic values, nor a self-righteous model of narcissistic purity and perfection, nor a slick po-mo master showcasing newly imported goods. His is more of a lone outlaw in a “mobile warfare” in the Gramchian sense: preying on the unjust and corrupt elite, yet forever keeping the society at large at bay. <br />
<br />
Take the case of Zhang’s attitude towards “the people.” Pervasive social and cultural changes triggered by State-endorsed market economy had been set in place in China by mid-1990s which had led to seismic dislocation and reordering across the entire social spectrum.<br />
<br />
==Wen Sixing 文偲荇==<br />
The result is that familiar notions such as “the people” had been stripped of their usual ideological moorings, whereas the newly emerged social grouping was yet to be reckoned with. While the recent cultural warfare has struck a bitter discord between the Liberals and the New Leftists over the definition of the masses (''dazhong''), Zhang has been relentlessly lucid and unambiguous who they are---those of the disadvantaged and the impoverished in China today. He is evidently critical of the Liberals who are eager for China to partake of a global economic order and evolve into a liberal society with a rising middle class as the nucleus of its civic values, but tend to lose sight of how this class of well-off Chinese (most notably the New Riches) can emerge without tipping economic and social imbalances towards those at the lower rungs of the social ladder.<br />
<br />
其结果是，人们熟悉的概念，如“人民”，已被剥夺了他们通常的意识形态根基，而新出现的社会群体还有待考虑。虽然最近的文化战争在自由主义者和新左派对“大众”的定义上产生了激烈的分歧，但张却毫不含糊地明确了他们是谁——当今中国的弱势群体和贫困群体。他显然是重要的自由主义者,他们迫切希望中国参与全球经济秩序和发展成一个自由与崛起的中产阶级社会作为其公民价值观的核心,但往往忽视这类富裕的中国人(尤其是新兴富人群体)的出现，而不引爆经济和社会失衡以及影响刚刚起步的社会主义事业。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 13:50, 16 December 2020 (UTC)<br />
<br />
其结果是，"人民 "等熟悉的概念已被剥去了惯常的意识形态寄托，而新出现的社会群体却还没有被重视起来。 当最近的文化战在自由派和新左派之间就大众（''大中''）的定义发生激烈的争执时，张先生却毫不留情地明确了他们是谁--当今中国的弱势群体和贫困者。 他显然对自由派提出了批评，他们渴望中国参与全球经济秩序，并发展成为一个以中产阶级为公民价值核心的自由社会，但却往往忽视了这个富裕的中国阶层（最主要的是新富阶层）如何能够在不使经济和社会失衡向社会底层倾斜的情况下出现。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 14:39, 16 December 2020 (UTC)<br />
<br />
==Wen Xiaoyi 文晓艺==<br />
For that matter, he is also adamant with the Po-Mo culturalists whose extreme ''kowtowing'' to the market culture and its mass consumers is, by way of an odd twist, turned into propelling forces for the predominantly ''Han'' Chinese to regain a very ethnocentric mode of self-empowering in a renewed East-West confrontation.<br />
<br />
Although Zhang’s view on “the people” is in close proximity to those of the New Leftists, he does not convey them as if they were their carbon copies. Instead he distills the critical efficacy of their combat with the deceptive “mass culture” and implants it in his border-violating strategy as a mobile yet vital critiquing position.<br />
<br />
==Wu Kai 吴恺==<br />
Contrary to what he sometimes claims---to jettison the culpable intellectuals in the name of “religious” purity, Zhang has always felt the urge to recharge the power of the intellectual self as expository but not dispossessing, diagnostic but not agnostic, and independent but not self-insulating. The key to his border-crossing self is a dialogic interplay among multiple viable postures of the self while never allowing the self to be tied to a single rigid form of it. It is by negotiating between these individual stances of conviction that Zhang aims to create a vigilant and constructive ambience to see to the redress of social injustice. While revisiting Lu Xun in “Again to the Honorable Teacher,” he avidly called on Chinese intellectuals to embark on a solitary but enduring quest for the interests of the people at the lower rungs of the society.<br />
<br />
For further readings on this dispute, read Li Shitao, ed. Zhishi fengzi lichang: ziyou zhiyi zhizheng yu zhongguo xixiangjie de fenghua (The Position of Chinese Intellectuals: The divided intellectual circle over the issue of Liberalism) (Changchun: Shidai wenyi chubanshe, 2000).（文献无需翻译）<br />
<br />
==Wu Qi 吴琪==<br />
To engage in a dialogue with these masses, he observes, is for the intellectuals “to forever keep a watchful custody of such people against the socially established and the powerful.” And the masses will discover Zhang’s polemical writings, much as they did Lu Xun’s Zawen in 1930s, “there is always someone like Lu Xun who is cussing his heart, all alone in his crusade.” <br />
<br />
'''Discussion of this chapter: The ''xiaopin wen'' between ''xianshi sanwen'' and ''zawen'''''<br />
<br />
''King-Fai Tam''<br />
<br />
I would first of all like to commend the contributors of this chapter for their original, well researched and well articulated papers which represent a diversity of angles of approaching the study of essays, while sharing an interest in the polemical nature of the genre. <br />
<br />
Zhang Chengzhi, “Zaizhi xiansheng” in Wuyuan de sixiang (Unassisted Thoughts) (Changsha: Hunan chubanshe, 1999) 100-105.（文献无需翻译）<br />
<br />
==Wu Qiong 吴琼==<br />
Together, they constitute an eye-opener for me, given my interest in ''xiaopin'' wen and other similar works with a lyrical bent that shy away from discursiveness and argumentation. If the ''xiaopin'' wen writers have anything to say about politics and society, it is often with a bemused tone; and the most that one can expect from them is a lamentation of some unjust social phenomenon, accompanied perhaps by an expression of outrage and an ineffectual cry for change. In that sense, ''xiaopin'' wen can be said to have rejected one the basic tenets of the essay as a process of experimentation, questioning, reflection, and, indeed, essaying. Too often, it gestures superficially to the analysis of an issue, only to come down heavily on an emotional response at the end.<br />
<br />
鉴于我对 "小品 "文和其他类似的抒情作品的兴趣，这些作品加在一起，让我大开眼界。 如果说 "小品 "文对政治和社会有什么要说的话，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，''xiaopin''wen可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:WuQiong|WuQiong]] ([[User talk:WuQiong|talk]]) 13:21, 16 December 2020 (UTC)<br />
<br />
这些作品加在一起，让我大开眼界，让我对 "小品 "文和其他类似的抒情作品产生了兴趣，。 如果说 "小品 "文对政治和社会有什么要说的话，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，“小品”文可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 13:47, 16 December 2020 (UTC)<br />
<br />
鉴于我对 "小品 "文和其他类似的抒情作品的兴趣，这些作品加在一起，让我大开眼界。 如果说 "小品 "文对政治和社会有什么要说的，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，小品文可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 13:53, 16 December 2020 (UTC)<br />
<br />
鉴于我对 "小品 "文和其他类似的抒情作品的兴趣，这些作品加在一起，让我大开眼界。 如果说 "小品 "文对政治和社会有什么要说的话，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，''小品''文可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 14:53, 16 December 2020 (UTC)<br />
<br />
==Wu Xiang 邬香==<br />
Yet, the four contributions to this chapter point out that there is a bigger world in the study of essays beyond ''xiaopin'' wen. The essay can, as Mary Scoggin argues, be cantankerous, recalling the image of a spear and a dagger, where one piece of ''zawen'' is more likely to elicit an equally cantankerous response than to put an issue to rest. With good reasons, we describe such exchanges as ''pizhan'' (battling with the pen). The essay is also a site where the essayist can consciously sculpt an image of himself, as Lu Jie and Liu Xinmin show in the cases of Zhang Wei and Zhang Chengzhi.<br />
<br />
==Wu Yilu 吴一露==<br />
Moreover, while one single piece of essay is indeed different from a treatise in that its brevity makes it ill-equipped to address an issue in great depth, essayists such as Zhang Wei and Zhang Chengzhi can resort to voluminous output, exhaustively exploring different shades of a question in one essay after another to build up a coherent position. Wang Ban furthermore approaches the essay as a sensibility, or a structuring device, with which a writer tells and retells a story, puts forward a proposition and modifies or denies it. As such, it replaces the novel as the form that best captures the consumerist ethos of urban China in the 1990s.<br />
<br />
==Wu Zijia 吴子佳==<br />
Yet, if a literary genre can take up so many shapes and forms, are we still justified to consider these shapes and forms as a uniform entity, to be analyzed and studies with the same methodology ? In my study of the essay, I have often been confronted with this question. In the New England Association of Asian Studies conference in October last year I raised a similar query in response to the presentations of Alexandra Wagner, Martin Woesler and Xinmin Liu: in what way can we consider works as diverse as those of Feng Zhi, Qu Qiubai, and a group of other writers that we discussed that day as essays? Now, in light of the four papers of this chapter, I would like to ask the same question again. <br />
<br />
==Xiao Shuangling 肖双玲==<br />
I will take the clue from Wang Ban when he considers the “polemic pole” for the essay, i.e., that which the essay stands against, and see whether we can understand what essay is but finding out what it is not. At different historical junctures and in different cultural contexts, the essay has served as the voice of the opposition and the marginal. Wang Ban has already alluded to Adorno’s “The Essay as Form” to underscore the institutional system of philosophy, the discourse of scientific positivism, and its attendant socio-cultural conditions of reification, to which the essay stands in opposition. Likewise, one can find a late twentieth-century parallel where the articulation of feminism and decolonization often takes the form of the essay. <br />
<br />
==Xiao Ting 肖婷==<br />
Yet, in the Chinese context, even if we narrow it down to the last two decades of the twentieth century, it is not entirely clear what the polemic pole of the essay is. Wang Ban believes that the polemical pole to contemporary Chinese essays to be identified as the Enlightenment and Marxist paradigm of teleological history and its literary counterpart: the novel of “revolutionary realism.” For the zawen she is examining, Mary Scoggin suggests that ''zawen'' spits in the face of a “discourse of beauty” that serves to mute criticism in ''the'' name of social and rhetorical graciousness, an attitude that essentially forbids ''zawen'' writers to say anything if they cannot think of something nice to say. <br />
<br />
==Xiao Xi 肖茜==<br />
Zhang Chengzhi, Xinmin’s subject, has made it abundantly clear that his essays are manifestations of a historical method that deconstructs Han chauvinism even as he has little by way of counter evidence to go by. Like Wang Ban, Lu Jie also pits the essay against the novel, but for a different reason, and with findings intriguingly different from that of Wang Ban. Wang Ban attributes the “metafictional” signs in Wang Anyi’s ''Shushu di gushi'' to the intrusion of the essayist sensibilities. In other words, it is her essayist touch that accounts for the tentativeness of her narrative. On the other hand, Lu Jie succeeds in showing that Zhang Wei the novelist is much more tentative and equivocal than Zhang Wei the essayist.<br />
《新民》的主体，张承志已经非常清楚地表明，他的散文是解构大汉族主义的历史方法的表现，尽管他几乎没有任何相反的证据可供参考。和王班一样，卢杰也把这篇文章与《红楼梦》对立起来，但原因不同，他的发现与王班的截然不同。王班把王安忆《叔叔的故事》中的“元化”符号归结为散文家情感的侵入。换句话说，正是她的散文家风格造成了她的叙述的不确定性。另一方面，卢杰成功地展示了小说家张伟比散文家张伟更加犹豫不决和模棱两可。--[[User:XiaoXi|XiaoXi]] ([[User talk:XiaoXi|talk]]) 13:49, 16 December 2020 (UTC)Xiao Xi<br />
<br />
张承志是《新民》的主人公，他非常直白地表明，他的散文是解构大汉族主义的历史方法的表现，尽管他几乎没有任何相反的证据可供参考。如同王班，陆杰也把这篇文章与《红楼梦》对立起来，但原因不同，并且他的发现与王班的完全不同。王班把王安忆《叔叔的故事》中的“元化”符号归结为散文家情感的侵入。换句话说，正是她的散文家风格导致她的叙述带有不确定性。另一方面，陆杰成功地展示了一个事实——小说家张伟，比散文家张伟，更加犹豫不决，更加模棱两可。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 02:30, 17 December 2020 (UTC)<br />
<br />
==Xiao Yining 肖伊宁==<br />
Even if one were to maintain that ''Jiuyue yuyan'', like ''Shushu di gushi'', is informed by the essayist sensibilities, one still has to consider why Zhang Wei’s essays are more categorical, and hence more simplistic and reductionist, in their assertion than the novel, whose meaning requires considerable teasing out. What is one to make of this discrepancy between Wang Anyi and Zhang Wei? What does it say about the two writers? And what do they have to say, if anything, about the essay and the novel?<br />
<br />
即使有人坚持认为《九月寓言》和《叔叔的故事》一样，都是受散文家的情感影响的，但我们还是要思考为什么张炜的散文在论断上比小说更直截了当，也因此更为简单明了，而他的小说的意义却需要相当多的梳理推敲。怎么去理解王安忆和张炜之间的这种差异呢？对于这两位作家有什么看法呢？他们对这篇文章和小说有什么要说的吗？<br />
<br />
In various ways, our contributors also look into the self-image the essayists construct for themselves as they participate in the cultural polemics at the end of the century.<br />
<br />
在本世纪末的文化论战中，我们的撰稿人也从不同的角度审视了散文家为自己建构的自我形象。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 15:56, 16 December 2020 (UTC)Xiao Yining<br />
<br />
==Xie Fan 解帆==<br />
Gone, apparently, is the supercilious pose of the ''xianshi'' essayist who, to paraphrase Lu Xun’s famous translation of Kuriyagawa Hakuson, “sits in a rocking chair by the stove in winter or puts on a bathrobe in summer to drink tea and chat casually with one’s good friends about things that do not give one a headache.” Rather, as our contributors succeed in pointing out, headache is precisely what our essayists aim to provide. Even though they also affect varying degrees of reclusivity or compromise, they always come back later to the polemic fray with renewed vigor. I have in mind such instances as Zhang Wei’s repeated claim to find a monastery in the mountains where he will study all by himself for a year even as he goes around giving advice to his readers on how best to resist the corrupting influences of mass culture. <br />
<br />
==Xie Ziyi 谢子熠==<br />
Similarly, the ''zawen'' writer distance themselves from the overtly declamatory tone with the sole purpose of making their gripes more readily stomachable, and their voices more readily heard. Zhang Chengzhi’s temporary withdrawal into religious isolation is another example, for, after a brief period of reclusivity, he enters once again the public sphere with deeper conviction and a broader agenda. In light of Wang Ban’s discussion, Wang Anyi’s case is perhaps less clear-cut than the rest. To be sure, she seems to have adapted rather well to the new consumerist society that commodifies literature; yet, it is clear that there is a serious intent in her deployment of the essayist sensibilities. <br />
<br />
==Xu Jia 徐佳==<br />
In fact, to the extent that ''Shushu di gushi'' has challenged the master-narrative with which the life’s progress of a rehabilitated rightist is often told, I would argue that the essayist sensibilities, far from being irrelevant to history, can be put to historical use. The works of Zhang Wei, Zhang Chengzhi and Shao Yanxiang can perhaps supply us with a footnote to the historical relevance of the essay.<br />
<br />
'''The 20th Century Chinese Essay - Characteristics, Actors, and Trends'''<br />
<br />
''Martin Woesler''<br />
<br />
'''Abstract'''<br />
<br />
In the first part of my paper, which deals with the characteristics of the essay, I will start with a definition of the essay as a non-fictional subjective representation in a free form: “Essay”, in Chinese mostly ''sanwen'' 散文, is a genre term for shorter, self-contained nonfictional prose texts, in which the author tries to mediate individual experiences on an object or a question using a subjective I-perspective.<br />
<br />
==Xu Jing 许晶==<br />
I will introduce the hypothesis that the Chinese and the Western essays belong to the same international genre and try to prove it by showing cross-cultural similarities both in form and content. However, there are special local characteristics of the Chinese essay, which I will name.<br />
<br />
In the second part, I try to narrate the beginnings of the rediscovery of the essay in the early 1980s. Not before 1995 did international scholarship start to use common philological methods to explore single essayists or the essays of groups and to write a history of the Chinese essay. Then I will show the topical development of political and apolitical essays.<br />
<br />
In the third part, I will ask, who were the major players in the Chinese essayism of the 20th century? <br />
<br />
==Xu Jing 许静==<br />
I will introduce Lu Xun, with his sharp, polemic subgenre for daily-political use, the ''zawen''. Analysis reveals that he still remains the most-read essayist, not because of his ''zawen'', but because of his reminiscences and lyrical essays. Using the examples of the most often reprinted essays, “The Back View” (Zhu Ziqing 1928b), “The Moonlit Lotus Pond” (Zhu Ziqing 1927), “Splashing Oars and Lantern Light on the Qinhuai River” (Zhu Ziqing 1924), “Wild Vegetables of my Home Region” (Zhou Zuoren 1925), “Listening to the Cold Rain” (Yu Guangzhong 1974) and “In Memoriam of Xiao Shan” (Ba Jin 1979b), I will show that moving essays form the top tier of the genre. I will also try to stimulate further analytic works by giving hints for examples of promising intertextual and intersubjective comparison.<br />
<br />
==Xu Mengdie 徐梦蝶==<br />
In the fourth section, I will name contemporary trends in essay writing. After the Cultural<br />
<br />
Revolution essays came from the perspective of an authentic eye. In the 1980s and especially in the 1990s, individualism demanded a critical reflection on the satisfaction of personal consumption needs and tried to give a personal orientation, as essayists pleaded for moral virtues. Other essays in the 1980s and 1990s were written with a kind of new subjectivism, targeted away from contemporary contradictions but appealing to the feelings of the audience by creating either a positive or a negative world. <br />
<br />
The fast-paced nature of current Chinese society demands diverting and short texts. There is also increasing consciousness of individuality, for which the essay is the most direct form of subjective expression, even more direct than the poem which is mediated by its metrical and formal demands.<br />
<br />
==Xu Pengfei 许鹏飞==<br />
In China we see a renewed interest in discussing social-political issues through the medium of the essay, as was the case in the 1920s and 30s. We become conscious of the banality of daily life when it is being used as a literary topic, as in the essay, which most commonly treats the genre of everyday life. The de-ideologization of Chinese society led to a rediscovery of the apolitical essays, dating from the Republican era, especially from the years 1923 to 1928. In the 1990s, the essayistic culture of political criticism of the 1980s has vanished; the only political relic is patriotism, for example expressed in the monograph published in 1996, ''China can say no! – Possibilities for politics and emotions in the period after the cold war'' (see ''China can say no''!).<br />
<br />
==Yang Chenting 杨晨婷==<br />
<br />
'''1. CHARACTERISTICS<br />
<br />
1.1 Defining the essay as a non-fictional subjective representation in a free form'''<br />
<br />
Similar to international literature, the basic subdivision of literature in China in general is one in three types: epic (with ''xiaoshuo'' (fiction), sanwen (here in the broader meaning non-fictional prose)), lyrics ''shige'' (lyrics) and ''xiqu'' (drama). Though there is no pure epic form, fiction and prose are often jointly addressed with the Chinese term “''wu yunwen''” which corresponds to the term “epic” in the West. The types may be distinguished roughly by their nature in the following way: In the epic, bygone events are retold, a broad, filled story dominates the foreground. In the lyrics, the reader is encouraged to feel the current sensations and often confessionlike feelings of the poet.<br />
<br />
1. 特征<br />
<br />
1.1将本文定义为一种非虚构的主观自由表现形式<br />
<br />
与国际文学类似，中国文学的基本细分一般是三类：史诗（小说、散文（这里指广义的非虚构散文））、诗歌和戏剧）。虽然没有纯正的史诗形式，但小说和散文常常被合称为中文的“无韵文”对应西方的“史诗”一词。从性质上看，这几种类型可以大致区分为以下几种。在史诗中，过去的事件被重述，一个宽广的、充实的故事占据了重要位置。在歌词中，鼓励读者去感受诗人当前的感觉，往往是告白式的感受。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 03:05, 17 December 2020 (UTC)Yang Chenting<br />
<br />
==Yang Hairong 杨海容==<br />
The drama recalls a self-contained action directly in monologue or dialogue and in this way unburdens the re-creative imagination of the readers/spectators through it. The essay as a genre of the epic is a detached non-fictional subjective representation in a free form.<br />
<br />
“Essay,” Chinese mostly ''sanwen'' 散文 , is a genre term for shorter, self-contained non-fictional prose texts, in which the author tries to mediate individual experiences on an object or a question out of subjective I-perspective. This it tries associatively and from different sides, not as a text for daily use, but with artistic or educationally demanding means of language, nevertheless in an accessible form. The resource is mastered by the essayist sovereignly and the topic is seen in a larger context and can even be presented humorously. Free-dom in form and content is essential for the essay.<br />
<br />
==Yang Hui 阳慧==<br />
Different perspectives range in the international genre of the essay: Genres are primarily divisions of literature through the scholarship of literature for specialized contemplation and in order to be able to compare similar texts more easily. On the other hand, subcategoring the essay in too many small entities, questions the sense of such subdivisioning in reference to hermeneutic findings. One must also stay aware of the changing nature of literature itself and the relativity of the scientific perspective, which is still a timely one, even if its accepted internationally.<br />
<br />
Regional deviations seem less important for the essay than for established genres like short stories, novels etc., and far less important than for poems. <br />
<br />
==Yang Yi 杨逸==<br />
All these other genres are seen as international genres. My hypothesis, that the Chinese and the Western essay also belong to the same international genre maybe proved by the crosscultural mutualities both in form and content.<br />
<br />
In the 21st century, the world is growing together and culture is mainly determined by the grade of modernization. The Chinese essay, as we find it in newspapers today, has taken on the form and content of the Western essay and is aimed at a target group comparable to that of the Western essay. <br />
<br />
==Yang Yue 杨悦==<br />
This is a second hint that the modern Chinese essay belongs to the international genre of the essay. Even though the translation of ''duanpian xiaoshuo'' with ''short stories'' is commonly accepted, both are less closely related than the Western essay and its Chinese counterpart. The definition, which I developed out of a sample of more than 5000 modern Chinese essays, fits also the special international understanding of the essay (following Bolz 13:269-272 on the development of the western essay; Butrym 1989 on the theory of the western essay). <br />
<br />
The choice of the term “''sanwen''” instead of “''suibi''” (familiar essay) or “''xiaopin wen''” (short literary piece) is of course arbitrary, but it corresponds to the present usage. In about 200 essay collections and histories between 1949 and 1996 known to the author, ''sanwen'' turned out to be the common expression, ''xiaopin'' was used only in one out of 25 essay titles of the PR China, in one out of 14 Taiwanese, and one out of ten Hong Kong publications.（文献无需翻译）<br />
<br />
这是中国现代散文属于国际散文文体的第二个暗示。尽管写“短故事”的"短篇小说"的翻译被普遍接受，但两者之间的联系却不如西方散文和中国散文紧密。这一定义是我从5000多篇现代中国论文样本中得出的，也符合国际上对这篇论文的特殊理解。<br />
<br />
当然，用“散文”代替“随笔”或“小品文”是随意的，但它符合现在的用法。在1949年至1996年作者所知的约200本杂文集和历史中,“散文”更为常见,而只有1/25的中国文章标题、1/14的台湾出版物，以及1/10的香港出版物使用“小品文”。--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 02:16, 17 December 2020 (UTC)<br />
<br />
==Yang Ziling 杨子泠==<br />
Besides the trend towards a globalized society, first expressed in Zhou Zuoren's call to adopt the English essay style, there are special local characteristics of the Chinese essay. How is the Chinese essay to determine culturally, what makes it “Chinese”? In the occidental essay the ''form'' seems to be a more important criterion of differentiation than in its Chinese counterpart. In China even those texts are included, which have only a similar content, but cross the borders of the formal generical framework. This can be shown with Cheng Ming-Lee, who subcategorises the “unfinished diary” or the “unfinished letter”. Those texts belong - within the Western context - to texts of personal use and therefor to the non-fictional prose works. Only after they have been altered into essays (Cheng Ming-Lee: “essay in diary form” and “essay in letter form,” see Cheng Ming-Lee), they are accepted as essays.<br />
<br />
周作人是第一个呼吁采用英语文风来体现全球化社会趋势的，除此之外，中文杂文还具有地方特色。 中文杂文如何在文化上定义，是什么让其更加“中国化”？ “形式”在西方杂文里，比在中文散文中，更为一个重要的区分标准。 在中国，甚至包括那些内容相似的文本，但都跨越了正式通用框架的边界。 程明利（Cheng Ming-Lee）将“未完成的日记”或“未完成的信件”分类，进而证明了这一点。这些文本在西方语境中属于个人使用的文本，因此属于非虚构的散文作品。 只有在将其改写之后，人们才称之为杂文。--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 01:44, 17 December 2020 (UTC)<br />
<br />
周作人是第一个呼吁采用英语文风来体现全球化社会趋势的，除此之外，中国散文还具有地方特色。从文化上来看，如何定义中国散文，是什么让其更加“中国化”？与中国散文相比，“形式”在西方散文中似乎是更为重要的区分标准。 在中国，甚至包括那些内容相似的文本，但都跨越了正式通用框架的边界。 程明利（Cheng Ming-Lee）将“未完成的日记”或“未完成的信件”分类，进而证明了这一点。这些文本在西方语境中属于个人使用的文本，因此属于非虚构的散文作品。 只有在将其改写之后，人们才称之为杂文。--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 02:23, 17 December 2020 (UTC)<br />
<br />
==Yao Cheng 姚诚==<br />
<br />
This tendencial broader understanding of the essay in China can be traced back directly to the connotation, that the term ''sanwen'' possesses in Chinese: ''wú yùnwén''“non-rhythmic prose,” which originally meant all non-fictional prose. In this broader meaning, also texts for personal or everyday use are included. However I deal only with ''sanwen'' in the narrower meaning “short literary essay pieces”.<br />
<br />
Further differences are that Chinese essays often have ideological contents and show stylistic characteristics like repetitions and the usage of sayings.<br />
<br />
这种对中国论文的倾向性更广泛的理解可以直接追溯到“sanwen（散文）”一词的中文含义：“wúyùnwén（无韵文）”，“非韵律散文”，它最初是指所有非虚构的散文。 在这种更广泛的含义上，它还包括个人或日常使用的文本。 但是，我只用狭义的“散文”来处理“sanwen”。<br />
<br />
进一步的区别是，中国散文往往具有思想内涵，并表现出重复性和俗语性等风格特征。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 13:46, 16 December 2020 (UTC)<br />
在中国，这种对散文更广泛理解的趋势，可以直接追溯到“散文”一词在中文里所具有的内涵:“无韵文”“非韵律散文”，最初指的是所有非虚构的散文。在这个更广泛的意义上，个人或日常使用的文本也包括在内。但我说的“散文”只是狭义的“短篇小片段”。进一步的区别是，中国散文往往具有思想内容，并表现出重复、用语等文体特征。--[[User:XiaoXi|XiaoXi]] ([[User talk:XiaoXi|talk]]) 13:53, 16 December 2020 (UTC)Xiao Xi<br />
<br />
==Yao Jia 姚佳==<br />
<br />
'''1.2 I will describe the beginnings of the discovery of the essay.'''<br />
<br />
Despite the increase in essay writing from 1979 on, it took a decade for the first theoretical reflections on this phenomenon to appear. It took another decade before the international scholarship of Chinese Studies became aware of the phenomenon of the essay. <br />
<br />
In the 1980s, Chinese scholarship made a first major approach to reflect on essay literature by writing essay histories and collecting papers, which concentrated first on the essayistic work of single authors like Lu Xun. Also two essay conferences in the 1990s showed no move towards international scholarship. Not before 1995 did international scholarship started to use common philological methods to explore single essayists (on Gaylord Leung [Liang Xihua] 梁錫華 Kubin 1995, on Wang Meng 王蒙 Woesler 1995, on Liu Zaifu 劉再復 Mansberg 1995 [unpublished]) or essays of groups (on 'Xīnyùe pài 新月派' Wagner 1996).<br />
<br />
==Yi Huan 易欢==<br />
<br />
Not before the second half of the 1990s, did a history of the Chinese essay using the means of Western philology appear (Woesler 1998). For the first time, the essay was included in Western anthologies of literature as a genre equal to fiction and poetry (''The Columbia Anthology of Modern Chinese Literature'' 1995, see Lau/Goldblatt, ''Modern Chinese Literary Thought'' 1996, see Denton).<br />
<br />
Regarding the valuing of essays in China, Taiwan and the West, there are regional differences: In the States, essays are often chosen according to Western taste and totally unknown authors are given as much space as established ones. In Taiwan, Lu Xun has been banned for a long time, but today, in my survey, which Chinese essayists are printed the most in the 1990s, he ranks 16th.<br />
<br />
==Yi Zichu 义子楚==<br />
<br />
If one only take modern authors into account, he even ranks 12th. Hong Kong literature on Yu Guangzhong has been censored by Huang Weiliang in favor for the first (see Lin Yaode, 50), and Wang Meng has been overestimated in the People’s Republic of China due to his political post.<br />
<br />
Still it remains a ''desideratum'' to get the most important Chinese essays in Western translation. Currently at least three essay collections in English translation are in the reviewing process (Tam King-Fai [announced]) or already published (Pollard 1999, Woesler 2000). Pollard's selection is a highly subjective and eclective choice of essays, covering even the premodern essay. Most of the contributors to the collection in hand met in 2000 on a first international conference on the essay.<br />
<br />
==You Yuting 游雨婷==<br />
<br />
In the years to come, a new ''Bonn History of Chinese Literature'' will grant the essay its proper place with two to three volumes only dedicated to the ''biji, youji'' and other essays.<br />
<br />
'''1.3 20th Century Development and Hindrances'''<br />
<br />
The topical development of political essays sees a shift from the enlightenment-educational essay, which emerged in 1907, to the daily-political essays in the 1920-30s, further to anti-Japanese propaganda in the 1940s and ideological propaganda in the 1950s and 1960s. In the 1980/90s, the discussion of politics of daily interest form a smaller part than in the 1920/30s. In the 1980s all genres including poems and essays were used for the critic against the master narrative of Communism or the Maoist understanding of art as serving ideology.<br />
<br />
==Yu Ni 余妮==<br />
<br />
Whilst the 1980s saw a revival of political issues in terms of discussion on the best system of society, (also in literature in general and in film) to a mere unpolitical and again more philosophical-moral theme spectrum in the 1990s, where essayists define their role, first of all to counterpart the consume-orientation of the masses. (Yu Guangzhong's essay “The Wolves are Coming” shows that the ideological perspective did not only harm mainland essaywriting, see Yu Guangzhong 1977.) The essay seems to be the only genre in China which has kept its educatio-nal claim with the exception of essays which claim to be “art pourt l'art”.<br />
<br />
I mentioned the lack of translations in Western languages. One of the reasons might be the impression of some scholars that many of the Chinese essays were just propaganda. <br />
<br />
==Yuan Shiqi 袁诗琦==<br />
<br />
This might be true for the 1940s and even the 1950s, but nowadays this has changed, as the overwhelming majority of publications prove. This demands a closer look: Since 1949, politically affirmative literature has been encouraged by the government, resulting in a statistical paradox: not the affirmative authors and their texts form the majority of the essayists read in the 1990s, but the critical essayists, whose texts oppose the order to serve politics through their apolitical, sometimes even defiant character. In the 1990s, the texts of 1920s/1930s Republican China are still as often reprinted as their contemporary counterparts. Obviously we can conclude that the politically affirmative essay of the 1950s only survived in special political essay collections and is no longer written by famous contemporary authors nor read by the Chinese audience in the beginning of the 21st century.<br />
<br />
在20世纪40年代甚至50年代，这可能是真的，但如今，正如绝大多数出版物所证明的那样，情况已经改变了。这需要更仔细的观察:自1949年以来,在政治上积极的文学一直在政府的鼓励下,导致了统计上的悖论:在20世纪90年代的散文家中，大多数人不是持肯定态度的作者而是持批判态度的散文家，他们的文章是非政治的、有时甚至带有挑衅特征，以此来反对为政治服务的秩序。在20世纪90年代，中华人民共和国二三十年代的文本仍然和当代中国的文本一样被重印。显然，我们可以得出这样的结论:20世纪50年代的政治肯定随笔只存在于特殊的政治随笔集中，在21世纪初，当代著名作家的作品和中国读者的阅读都将不复存在。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 01:22, 17 December 2020 (UTC)<br />
<br />
==Yuan Tianyi 袁天翼==<br />
<br />
In restrictive regimes, where freedom of speech is not guaranteed, people still have different political ideas. To speak out directly is unhealthy, so in these countries people use art to express their differences. The most direct way of expressing political ideas in art is literature. To trick the censors, one must find indirect ways of expression. In an exhibition of ''Tendency Quarterly'', 16 banned Chinese magazines were displayed. Most of the magazines choose the poem as their favorite form to express political thoughts. After having been banned, some magazines went abroad and now are published in exile. The internet has added a number of underground magazines, which are available also inside mainland China. In the last years of the 20th century, one can find an increase of essays in these magazines. This might be a hint, that the authors dare to speak out more directly.<br />
<br />
在限制体制下，言论自由得不到保障，人们仍然有不同的政治观点。直接说出来是不健康的，所以在这些国家，人们用艺术来表达他们的差异。艺术中表达政治思想最直接的方式是文学。要骗过审查者，人们必须找到间接的表达方式。在“趋势季刊”展览中，展出了16本被禁的中文杂志。大多数杂志选择诗作为他们最喜欢的表达政治思想的形式。在被禁之后，一些杂志社搬到了国外，现在以流亡的方式出版。互联网增加了地下杂志数量，这些杂志也可以在中国大陆境内阅读。在20世纪的最后几年里，人们可以在这些杂志上发现散文数量越来越多了。这可能是一个暗示，暗示作者敢于更直接地表达出来。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 02:23, 17 December 2020 (UTC)<br />
<br />
==Yuan Yuchen 袁雨晨==<br />
<br />
The topical development of the unpolitical essay starts with the everyday-topics of Zhu Ziqing (“On Dreams,” see Zhu Ziqing 1928c) and Zhou Zuoren from 1917 (''My Own Garden'' 1923, “The Fly” 1924, “Reading on the Toilet” 1936), with a caesura 1927, when the political essays became the main stream, until the late 1930s, when the unpolitical essay was eliminated totally by the anti-Japanese movement. It didn't recover until the 1970s, when life turned back to normality and normal things became topics of interest because of their long absence. Again in the 1990s, the unpolitical essay boomed also due to less interest in political issues and the need for a new orientation in the new found world of mass consumerism.<br />
<br />
==Zeng Fangyuan 曾芳缘==<br />
<br />
'''2. Actors: Lu Xun, Zhu Ziqing, Ba Jin, Wang Zengqi, Yu Guangzhong'''<br />
<br />
Who were the major players in the Chinese essayism of the 20th century?<br />
<br />
Here is not the place to recount the struggle, which many of the today well-known heroes of the May-Fourth Movement had to establish their literary values and narrative. Unlike today, at that time the authors were also editors and publishers of magazines and therefore had a strong position in the cultural field.<br />
<br />
One thinks first of Lu Xun, who invented a sharp, polemic subgenre for daily-political use, the ''zawen''. In his own, broad understanding of ''zawen'', it could contain poems, short stories, drama etc. From a genial writer of short stories, he turned to ''zawen'' for the rest of his life, leaving behind a legacy of more than 700 essays. <br />
<br />
==Zeng Liang 曾良==<br />
<br />
During his lifetime, with his sharp attacks, he was the most known essayist. But these essays were of daily-political interest only and are seldom read today. Analysis reveals now that he stills stays the most often read essayist until the end of the 20th century. Not his ''zawen'', but the following reminiscences and lyrical essays remain until the end of the century in the top-ten list of essays: “Autumn Night” (Lu Xun 1925b), a lyrical essay from ''Wild Grass'', in “Mr. Fujino” (Lu Xun 1926c), Lu Xun remembers his Japanese teacher, in “The Kite” (Lu Xun 1925a) he remembers how he hurted his younger brother's feelings once, and “From Hundred Plant Garden to Three Flavour Study” (Lu Xun 1926b), which recounts his childhood experience also with classical literature. <br />
<br />
==Zeng Xinyuan 曾心媛==<br />
<br />
The other most often printed essays are from Republican or modern times: The first is “The Back View” (Zhu Ziqing 1928b). With his whole work, this author ranks shortly behind Lu Xun. From this and other essays one can derive the criteria for essay best sellers in the P.R. of China: In “The Back View,” filial piety is the driving factor, parallelistic and repetitive structures in the atmospherical nebulous “The Moonlit Lotus Pond” (Zhu Ziqing 1927), also written by Zhu Ziqing, whose style easily may seem mannerist to the Western reader. In “Splashing Oars and Lantern Light on the Qinhuai River” (Zhu Ziqing 1924) the author describes a beautiful landscape and makes ancient customs alive again. Nostalgic home feelings are the emotional identification element in “Wild Vegetables of My Home Region” (Zhou Zuoren 1925).<br />
<br />
==Zeng Yanhu 曾雁湖==<br />
<br />
Yu Guangzhong is represented in this list with the nostalgic “Listening to the Cold Rain” (Yu Guangzhong 1974). In Ba Jin's most often reprinted essay “In Memoriam of Xiao Shan” (Ba Jin 1979b) he remembers his wife. <br />
<br />
Works of authors who decided to serve an ideology are far less often reprinted than the eight authors found to be leading: Mao Dun and Guo Moruo (rank 15) are mentioned in the average as seldom as Lu Xun in Taiwan and Yang Shuo (ranks 30) appears only half as often.<br />
<br />
Therefore one can state, that unpolitical, moving essays form the top.<br />
<br />
For a list of the 36 most often (re)printed essayists, and the top 59 essays please see the mentioned monograph (Woesler 1998b).<br />
<br />
==Zhang Hu 张虎==<br />
<br />
The huge number of essays and essayists offer many possibilities for intertextual and intersubjective comparison, out of which only some thoughts can be indicated here due to lack of space. They might stimulate further analytic works. Lu Xun, Zhou Zuoren and Zhu Ziqing wrote about the same occasion, the massacre on March 18, 1926 quite differently. Zhu Ziqing attacks the government directly and promises it a soon collapse (“Report of the Government’s Great Massacre,” Zhu Ziqing [1926]). Lu Xun described the massacre in an unctuous chant instead (“Jinian Liu Hezhen jun” Lu Xun 1926a), and Zhou Zuoren bitter-humorously in his essay “Different Ways to Die” (Zhou Zuoren 1926).<br />
<br />
Different ways of coming into terms with the 'Cultural Revolution' we can see in the essays of Ba Jin, Bing Xin, and Wang Meng: Ba Jin enlucidated unsparingly to the extend of self-accusation (Ba Jin 1979a).<br />
<br />
大量的散文和散文家为互文性和主体间性的比较提供了许多可能性，但由于篇幅有限，这里只能表达一些想法。它们可能激发进一步的分析工作。鲁迅、周作人、朱自清对同一事件——1926年3月18日的大屠杀——的描写则截然不同。朱自清直接攻击了政府，并断定它很快就会崩溃(朱自清《政府大屠杀报告》[1926])。鲁迅用虚情假意的歌谣(《纪年刘和真君》鲁迅1926a)描述了这次大屠杀，而周作人则在他的散文《不同的死法》(周作人1926)中诙谐而辛辣地描写了这次大屠杀。<br />
<br />
从巴金、冰心、王孟等人的文章中，我们可以看到巴金对“文化大革命”的几种不同的看法:巴金的狂热达到了自我谴责的程度(巴金1979a)。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 13:43, 16 December 2020 (UTC)<br />
<br />
==Zhang Hui 张慧==<br />
<br />
Wang Meng dealed with it humorously (Wang Meng 1980), Bing Xin tried to pretend continuity by naming her works after the 'Cultural Revolution' with the same titles as before: The successful collections ''Letter to the Children'' (Bing Xin 1931), and ''Letter to the Children, vol. 2'' containing texts since 1958, were followed by ''Letter to the Children, vol. 3 ''with texts since 1978. In her “Autobiographical Notes” (Bing Xin 1982) she simply skips the 'Cultural Revolution'.<br />
<br />
A trip in early August 1923 (Mei/Wu, 46) with Yu Pingbo to the Qinhuai river, which Zhu knew from an earlier visit (Chen Xiaoquan, 68), inspired both to write in the same year at the age of about 24 and 26 an essay with the title “Splashing Oars and Lantern Light on the Qinhuai River” (Zhu Ziqing dated 10/11, 1923, Yu Pingbo dated 8/22, 1923, jointly published in ''Eastern Miscellany''), an English translation by Hu Shiguang can be found in ''Chinese Literature'' 1 (Spring 1988) Yu 162-172, and Zhu 173-182 resp. Zhu Ziqing and Yu Pingbo continue here a tradition of Chinese poets, writing poems on a common experienced journey to compete with each other. I found, that Zhu Ziqing's essays is more persuading.<br />
<br />
王萌幽默地处理了这一问题（王萌1980），冰心试图通过在"文化大革命"后用与以前相同的标题命名自己的作品来假装连续性：成功收藏了《给儿童的信》（冰心1931） ）和“给孩子的信，第一卷， 2”（包含自1958年以来的文字），其次是“给孩子的信”（第一卷）,3”自1978年以来一直使用文字。在她的“自传笔记”（Bing Xin 1982）中，她只是跳过了“文化大革命”。<br />
<br />
朱元培在1923年8月上旬（梅/吴，46岁）与秦淮河的一次旅行（陈小泉，68岁）认识了秦淮河，这激发了双方在同年24岁左右写诗的初衷。 26一篇题为“在秦淮河上泼桨和灯笼光”的文章（朱自清1923年10月11日，于平波1923年8月22日，在《东方杂记》上共同出版），英文翻译胡世光的著作可以在《中国文学》 1（1988年春季）中找到Yu 162-172和Zhu 173-182。朱自清和余平伯在这里延续了中国诗人的传统，在经历了共同竞争的共同经历中创作了诗歌。我发现朱自清的论文更具说服力。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 02:22, 17 December 2020 (UTC)<br />
<br />
王蒙幽默地处理了这一问题（王蒙1980），冰心试图以'文革'后的作品命名，标题与以前相同，以假装连续性。成功的作品集《给孩子们的信》（冰心1931年）和《给孩子们的信，第二卷》收录了1958年以来的文字，随后又出版了《给孩子们的信，第三卷》，收录了1978年以来的文字。在她的《自述》（冰心1982）中，她干脆跳过了'文革'。<br />
<br />
1923年8月上旬（梅/武，46）与俞平伯到秦淮河游玩，朱自清早年曾到过秦淮河（陈孝全，68），激发了两人的灵感，两人在同年分别约24岁和26岁时写了一篇题为《秦淮河上的溅桨和灯火》的文章（朱自清10/11。1923年，俞平伯日期为1923年8月22日，合刊于''东方杂记''），胡世光的英译本见''中国文学''1（1988年春）俞162-172，朱173-182 resp。朱自清和俞平伯在这里延续了中国诗人的传统，在共同经历的历程中写诗，互相竞争。我发现，朱自清的文章更有说服力。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 03:07, 17 December 2020 (UTC)<br />
<br />
==Zhang Ling 张玲==<br />
<br />
Wang Meng, Jia Pingwa and others wrote essays entitled “Falling leaves” (Jia Pingwa 1981, Wang Meng 1989) on the transitoriness of life in the allegory of falling leafs. It is interesting and surprising to discover the similarity between a, the differences between the description and interpretation of the falling leaves and b, the differences between the different authors' self-understanding and philosophy. One may compare essays entitled “On dreams” with 58 years difference in their origin (Zhu Ziqing 1928c, Bing Xin 1986). Moreover it is interesting to compare conceptions of essayism as we can see in Lu Xun's theory of “emerging” and “blossoming” and Zhou Zuoren's theory of the synthesis of the gongan school and the English essay. <br />
<br />
==Zhang Peiwen 张佩闻==<br />
<br />
'''3.Trends<br />
<br />
3.1 The essay as a snapshot of contemporary thoughts'''<br />
<br />
What is the state of contemporary essay writing in China? Its position should be brought into its proper relationship to recent approaches, perspectives and terms of categorization, like post-modernist elements, post-colonial thinking, deconstructivism etc.<br />
<br />
The increase of the essay production after the ‘Cultural Revolution’ might be explained with the ability of the essay, to express personal experiences much more authentically than other genres because of its immanent claim of historical truth. But the essay is not a guarantee for objective truth: In the same time it is subjective, the essayist mediates his image consciously. This restricts the reported truth to a subjective one and bears the risk of a wilfully “corrected” truth.<br />
<br />
==Zhang Qi 张琪==<br />
<br />
The individualism of the Republican era has been based on the common feeling to stand at a historical turning point and directed towards common targets like the creation of a New Literature and a new Chinese society. In the 1980s and especially in the 1990s, individualism asks for a critical reflection on the satisfaction of personal consumption needs and tries to give personal orientation, essayists plead for moral virtues (“Serene” Wang Meng 1992, “First make your own things in a good way” Wang Meng 1994). These essays, mainly published in newspapers and magazines, are widely read by people in the rapidly changing, anonymous, alienating and consume-oriented mass cultural society.<br />
<br />
==Zhang Weihong 张维虹==<br />
<br />
Other essays in the 1980s and 1990s are in a kind of new subjectivism targeted away from contemporary contradictions but apply to the feelings of the audience by creating an either positive (“Shanxi Opera,” Jia Pingwa 1984) or negative world (“The Nightmare,” Si Yu 1995).<br />
<br />
'''3.2 The essay as the genre of the giddy-paced nature of society, individuality, socio-political discussions, de-ideologization, everyday's profaneity and banality'''<br />
<br />
From the essay, we can see contemporary ''trends of literature'', which are also reasons for the increase in volume of this genre in the 1990s:<br />
<br />
-The giddy-paced nature of current Chinese society with its demands for diverting and short texts: “[...] we live in an age of exposition” (Hall, xiii);<br />
<br />
==Zhang Xueyi 张雪仪==<br />
<br />
-The increasing consciousness of individuality for which the essay is the most direct form of subjective expression, even more direct than the poem with its metrical and formal demands; <br />
<br />
-A revival of interest in discussing social-political issues through the medium of the essay, as was the case in the 1920s/30s.<br />
<br />
-The banality of everyday life becomes conscious through becoming a literary topic, most commonly in the genre of everyday life, the essay.<br />
<br />
-The De-ideologization of Chinese society. Today not the governmentally demanded affirmative texts stand at the forefront, but unpolitical essays, mostly dating from the Republican era, especially from the years 1923 to 1928. This observation is supported by the results of the mentioned statistical analysis. The mostly read political essays after 1949 are critical essays. For example Ba Jin complains in “Remembering Xiao Shan” (Ba Jin 1979b) about the death of his wife in the 'Cultural Revolution'. <br />
<br />
==Zhang Yinliu 张银柳==<br />
<br />
-Regarding the compiling of essay collections: For the most often selected essays in the People’s Republic, Taiwan and Hong Kong, moral and aesthetic criteria seem to have underlain. This is a sign of the increasing independence of the editors of essay anthologies from governmental or ideological handicaps, and for the increasing commercialization of the publishing houses with an orientation toward customers (former: “readers”). <br />
<br />
-In the latter half of the 1990s, the master narrator himself seems to be lost within the subjectivity of in-dividuals and everyday's profaneity and banality of a more and more formally organized but substantially empty citylife. Time loses worth, since more and more of the daily acctivities are filled with mechanical and autistic actions.<br />
<br />
==Zhang Yu 张瑜==<br />
<br />
In the 1990s, the essayistic culture of political criticism of the 1980s has vanished, the only political replique is the patriotism, for example expressed in the 1996 published monograph ''China can say no! – Possibilities for politics and emotions in the period after the cold war'' (see China can say no!).<br />
<br />
The reason that we do not find post-modernist essays in the sense of post-modernist fiction lies in the directness of the essay: The essay as a genre is a chat between author and reader and not an object d'art which wants to give cause for different interpretations or which would depend on exceptional form or contents or even quotations of pre-modern characteristics in order to make it an distinguishable object d'art. Also trends like the use of ordinary language, which one finds in novels since 1993 (Feidu, Jia Pingwa 1993; ''Ying'er'', Gu Cheng 1993) and ''New Borderlessness'' since 1995, cannot be proven in the essaywriting. <br />
<br />
==Zhang Yujie 张毓婕==<br />
<br />
-Also the fictional realism David Der-Wei Wang sees in Lao She, Mao Dun and Shen Congwen, proves helpful for the understanding of some essays, one being “The Small Dog Baodi” (Ba Jin 1981), in which the author turns into a narrator who recounts the memories of the 'Cultural Revolution' in allegoric instead of in descriptive truth as before (“In Memoriam of Xiao Shan II,” Ba Jin 1984b). Similar is the concept of imaginery nostalgia, as Wang calls the fictional truth in Shen Congwen's work (David Wang 1992), helpful for the reading of “Rain in Kunming” (Wang Zengqi [1984]) as well as for “Shanxi Opera” (Jia Pingwa 1984). <br />
<br />
1 Xin zhuangtai xiaoshuo 新狀態小說 new borderless fiction, represented by Chen Dong 韓東, Lu Yang 魯羊, Zhu Wen 朱文, Lin Bai 林白, Chen Liang 陳梁, Zhang Mei 張梅.<br />
<br />
2 Post-colonialist thinking (Williams et al. 1994), which is to be seen as part of the social-political discourse, appears in essays, especially in the less critical political, but patriotic essays of the 1990s. Kafkaism helps us understand the essay “The Nightmare” (Si Yu 1995), where the author appears as a deconstructionist, the I-narrator even is drawn near to suicide.<br />
<br />
==Zhang Yuxing 张宇星==<br />
<br />
-The Schwarcz' concept of ''personal grief'' expressed in a ''metaphorical discourse'' helps us to understand how Ba Jin was able to overcome the ''truth of being'' he was known for, only to reach a more convincing ''fictional truth'' through the metaphor of his dog Baodi (Schwarcz 1996).<br />
<br />
'''20th Century Chinese Essay - A Survey of the Genre and New Insights Into the Essayists Ba Jin, Zhou Zuoren, Zhu Ziqing'''<br />
<br />
Martin Woesler<br />
<br />
The narrative established by literary histories and anthologies has drawn a distorted picture of 20th century Chinese literature: The genre of the essay was almost ignored. In my paper I will demonstrate, how the picture of three authors change, if we take into consideration also some of their esayistic work. Here I choose the example of the critical political essay. The essay tells us more about an author than fiction or poetry, because in this genre, we encounter the author himself without metrical restrictions.<br />
<br />
==Zhao Xi 赵茜==<br />
<br />
In 1927, when the writers were threatened by a massacre among leftists by the National People's Party in Shanghai, a whole generation of writers found a common base in communist ideology, formally expressed in 1930 in the foundation of the "League of Left-Wing Writers". <br />
<br />
Many writers had to define and often redefine their position and self-understanding in reaction to the changing political climate, often burying their own ideals, in the larger perspective for the seeming "needs" of society, which also claimed the author to be one of its products. This struggle of finding a position in a politicized environment is best documented in the essay --- "a genre of self-reflection". Moreover, by its very nature, the essay overcomes boundaries of form and content. Therefore there are more essays than there is fiction free from political thoughts. Some essayists even went a step further, deconstructed the master narrative of leftist ideology, like the three writers I will talk about today.<br />
<br />
==Zhao Xiaoyan 赵晓燕==<br />
<br />
'''Zhou Zuoren'''<br />
<br />
The master narrative of the offical literary history of the People's Republic on Zhou Zuoren is, that a sophisticated May Fourth genius "degenerated" and later became a national "traitor". Zhou's writings were officially considered bad literature, a total elimination of his texts was only prevented, because of the fame of his brother, who became a state author posthumously through the valuing of Mao Zedong. Actually the reception of his essays reaches a new climax now, in the essay collections of the 1990s, his essays rank 3rd, as I was able to proof with a survey of 5000 essays. That makes clear that his political engagement had no effect on the brilliance of his literary works.<br />
<br />
周作人<br />
<br />
中华人民共和国官方文学史对周作人的主要叙述是，一个卓越的五四天才“退化”，后来成为民族“叛徒”。 周的著作被官方认为是不良文学，由于他兄弟的名声，而他的兄弟因高度评价毛泽东死后成为国家作家，这彻底阻止了他的著作的全部出版。 实际上，现在他的论文的接受度达到了一个新的高潮，在1990年代的论文集中，他的论文排名第三，正如我通过对5000篇论文的调查所证明的那样。 这清楚地表明，他的政治参与对他的文学作品的辉煌没有影响。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 02:23, 17 December 2020 (UTC)<br />
<br />
周作人<br />
<br />
民国官方文学史对周作人的主要叙述是，一个老练的五四天才 "堕落 "了，后来成了民族 "汉奸"。周作人的文章被官方认为是劣质文学，彻底消灭他的文字只是因为他兄弟的名气，他通过重视毛泽东而成为国家作家，这彻底阻止了他的著作的全部出版。其实现在对他的散文的接受达到了一个新的高潮，在90年代的散文集中，他的散文排在第三位，这是我对5000篇散文的调查所能证明的。这说明，他的政治参与对他的文学作品的辉煌没有影响。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 02:52, 17 December 2020 (UTC)<br />
<br />
==Zheng Huajun 郑华君==<br />
<br />
The official assessment of the People's Republic is that Zhou's work experienced a caesura in 1938 due to his "degeneration" and opposition against the patriotic campaign. Zhou kept trying to aesthetizise the little things of the everyday out of the subjective experience of his private space his whole life, only seven months after the incident at Marco Polo bridge he showed that it was again possible to write about a candy seller for which he had been critizised as "paralyzing" . But there was indeed a caesura, namely the change in style and subject in his essays on literature, art etc. to ''zhengjing'' 正經 (serious, intentional essays), and ''xiánshì'' 閑適 (essays for one’s own enjoyment). But this change is located not before his outlawing through Mao Zedong (1942), and his arrest by the Guomindang (1945). Therefore not the Japanese suppressors should be made responsible for the retreat of this great writer, but his Chinese compatriots. <br />
<br />
3 C. T. Hsia. [Note: Some of the annotations are in German and are translated into English during the editiorial work for the forthcoming edition.]<br />
<br />
4 ("Mai tang 卖糖" 1924).<br />
<br />
5 (Lu Xun 1934, Zhu Zhaoluo 1943).<br />
<br />
人民共和国官方的评价是，在1938年，由于他自身的 "堕落 "和反对爱国运动，周春芽的作品经历了一个尾声。周作人一生都在试图将日常的小事从私人空间的主观经验中审美出来，在马可波罗桥事件发生七个月后，他才表明，他又可以写一个卖糖的人了，他曾因此被批判为 "麻痹"。但是，他的文章确实有一个高潮，那就是他的文艺文章在风格和主题上发生了变化，变成了严肃的、有意的文章和自娱自乐的文章。但这一变化并非在他被毛泽东取缔（1942年）、被国民党逮捕（1945年）之前。因此，对于这位伟大作家的退隐，不应该由日本的镇压者负责，而应该由他的中国同胞负责。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 13:35, 16 December 2020 (UTC)<br />
<br />
人民共和国官方的评价是，在1938年，由于他自身的 "堕落 "和反对爱国运动，周春芽的作品经历了一个尾声。周作人一生都在试图将日常的小事从私人空间的主观经验审美中剥离出来，在马可波罗桥事件发生七个月后，他才表明，他又可以写一个卖糖的人了，他曾因此被批判为 "麻痹"。但是，他的文章确实有一个高潮，那就是他的文艺文章在风格和主题上发生了变化，变成了严肃的、有意的文章和自娱自乐的文章。但这一变化并非在他被毛泽东接力（1942年）、被国民党逮捕（1945年）之前。因此，对于这位伟大作家的退隐，不应该由日本的镇压者负责，而应该由他的中国同胞负责。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 13:43, 16 December 2020 (UTC)<br />
<br />
==Zhou Luoping 周罗平==<br />
<br />
So the first correction of the narrative is, that his literature was ''not'' effected by socio-political circumstances in quality, but in contents. And there is a second master narrative on Zhou Zuoren, which says that he was an apolitical author. Actually, he wanted his abstinence of political statement to be understood as a political statement by itself. For him, literature was a mean not for revolution, but for resistance . In the modernizing society, he advocated the liberation of women and asked to "treat children as full subjects with their own external and internal lives" and to "make children the essence of children's literature" , literature should make the society more humane.<br />
<br />
The second example, where a reading of some of his essays lets us rediscover the author is Ba Jin: He is known for his practical essays with anarchistic and communist background in the 1930s and 40s, for his opportunistic self-criticism, self-censorship and the accusation of a writers' collegue during the cultural revolution. After the 'Cultural Revolution' he seemed to emerge as a righteous character , when he claimed to have done all this under pressure. He then devoted his essays to the working up of the trauma of the 'Cultural Revolution', for example in the self-accusing essay series ''Random Thoughts''. <br />
<br />
==Zhou Shiqing 周诗卿==<br />
<br />
Since they were seldom reprinted, two of Ba Jin’s critical essays "''Independent Thoughts''" and "''Writers’ Courage and Sense of Duty''", dating 1956 and 1962 were overlooked. With them, Ba Jin turns out to be a lifelong independant writer. The two essays were criticised. He had to deny their contents and later they were censored. Even nowadays, these texts are not easy to find in anthologies and dictionaries in the P.R.C. and Taiwan.<br />
<br />
"''Independant Thoughts''" dated 1956, propagates the freedom of the individual and of thoughts. This essay was written in the '100-Flower-Movement', when criticism was induced officially. Ba Jin corresponded only to the 'mainstream', although his criticism was unusually sharp. Much more distinctly directed against the 'mainstream' was the second text, which I want to introduce shortly.<br />
<br />
==Zhou Shuyao 周书尧==<br />
<br />
"''Writers’ Courage and Sense of Duty''", a speech at the second Shanghai congress of writers and artists in early 1962, has later been censored at seven striking places. In it, Ba Jin judges very hard about himself and his collegues: At different campaigns against literary works they would have followed the political demands opportunistically and therefore were traitors. The second target of Ba Jin's criticism were the censors and critics, who would posess more power than the writers and that without legitimation. Ba Jin interpreted Mao's Yan'an speeches on art and literature in the way, that writers should themselves take over responsibility.<br />
<br />
'''"The Small Dog Baodi" as a metaphorical discourse on Ba Jin's personal grief'''<br />
<br />
Although Ba Jin is regarded together with Bing Xin as one of the representatives of Republican literature, the more important part of his essayistic work seems to lie after 1949 . Publishing from Hong Kong since 1979, he has spoken out loudly in opposition and in trying to help ease the trauma associated with the 'Cultural Revolution'.<br />
<br />
==Zhou Siqing 周思庆==<br />
<br />
One of this essays is the story-like "''Small Dog Baodi''". Written in 1980, the author remembers his dog, which he had received two decades ago from a Swedish person and which he loved after a while. When the 'Red Gards' raged, the dog was in danger. Ba Jin describes in detail the fate of the animal and his own resignation, when he learned that he could not protect the dog. In order to save him from a torturous death, he finally submitted the dog in 1966 for medical experiments. Revisiting his garden after the 'Cultural Revolution', he remembers painfully how his wife had played here with the dog. I would like to show six points of interpretation:<br />
<br />
<br />
==Zhou Yiwen 周艺文==<br />
<br />
1, The dog is a metaphor. In the beginning Ba Jin seems to report the fate of a dog with relevance only to his owner. But soon it becomes clear that Ba Jin actually mediates to the reader the cruelty of the 'Cultural Revolution'. The reader wonders, "if they did ''this'' with an ''innocent'' dog, what did they do with ''men'', whom they considered ''guilty''?" Ba Jin analogizes himself with the dog, when he sees himself liying on the dissection table. Even Baodi's death is useful, he serves science - could a man be more altruistic?<br />
<br />
狗是一个隐喻。在故事的开头，巴金看似在说狗的命运只和主人有关。但很快我们就明白了，巴金实际上是在向读者传达“文化大革命”的残酷。读者想知道，“如果他们对一只“无辜”的狗都能这样做，那么他们对那些他们认为“有罪”的“人”又做会怎样做呢?”当巴金看到自己躺在解剖台上时，他把自己比作狗。就连鲍迪的死也是有用的，他是为科学服务的，一个人还能更无私吗?--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 13:53, 16 December 2020 (UTC)<br />
<br />
狗是个比喻。 一开始，巴金似乎在说狗的命运只跟主人有关。但是很快我们就知道了，巴金实际上是在向读者介表述“文化大革命”的残酷。读者想知道，“如果他们对一只“无辜”的狗“都能如此”，对那些视为“有罪”的“人”又会怎样呢？” 当巴金看到自己躺在解剖台上时，他将自己比作狗。就连鲍迪都死得其所，服务了科学---一个人还能更无私吗？--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 01:52, 17 December 2020 (UTC)<br />
<br />
==Zhou Yuanqu 周园曲==<br />
<br />
6 (Zhou 1929:180-181).<br />
<br />
7 (Zhou 1923).<br />
<br />
8 (The Family in 1951)<br />
<br />
9 (1982 Yi pian xuwen).<br />
<br />
10 (Suixianglu) The essays of the 1980s are more autobiographical, and deal with literature and questions for society nowadays. Due to the very nature of the essay, we can look through his "Random Thoughts" into the soul of Ba Jin..<br />
<br />
11 (Random Thoughts 1978-86, see Ba Jin 1988).<br />
<br />
2, Ba Jin expresses the pain of the loss of his wife through the dog. Not before the very end of the essay, Ba Jin mentions his wife in painful remembrance, who became ill and died during those ten years. In the essay "''In Memoriam Xiāo Shān''", which appeared earlier in the collection, he had confessed severe feelings of guilt regarding her death, what haunted him into his dreams. He claimed, that they had withhold her medical treatment because of him. <br />
<br />
==Zhou Yujuan 周玉娟==<br />
<br />
3, The essay is an accusation of the 'Cultural Revolution'. The not-mentioning of the 'Cultural Revolution' as the reason for his wife's death makes the pain the more accusatory, especially in front of the comparable unimportant doglife. His terrifying awareness is the powerlessness - he was not able to protect his dog nor his wife. Ba Jin actually wants to illustrate the powerlessness of the individual in front of collective cruelty.<br />
<br />
本文是对'文革'的控诉。 没有提到“文化大革命”是其妻子去世的原因，这就更让人痛心疾首，尤其是在相对不重要的狗命面前。他可怕的意识是那种无力感-他没有能力保护他的狗和他的妻子。巴金其实是想说明个人在集体的残酷面前的无能为力。--[[User:ZHOUYUJUAN|ZHOUYUJUAN]] ([[User talk:ZHOUYUJUAN|talk]]) 00:50, 17 December 2020 (UTC)<br />
<br />
这篇文章是对“文化大革命”的控诉。没有提及“文化大革命”是他妻子死亡的原因，使这种疼痛更具控诉性，尤其是在相对无关紧要的狗的性命面前。他意识到无能为力是多么可怕——他既不能保护他的狗，也不能保护他的妻子。巴金其实是想展示在集体的残酷面前个体的无能为力。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 01:29, 17 December 2020 (UTC)<br />
<br />
==Zhu Meimei 祝美梅==<br />
<br />
4, The significance of this way to deal with the 'Cultural Revolution'. If one compares the mentioned essay with others of the year 1979, it lied within the common trend of criticizing the 'Cultural Revolution'. But there were also authors like Bing Xin denied the 'Cultural Revolution' - soon after its end, she used similar titles for her books than before - in order to pretend continuity. Wang Meng worked up the 'Cultural Revolution' in a humoristic way - ''Ba Jin'''s essays stand out of these, because of their relentlessness and confessing character.<br />
<br />
==Zhu Suyao 朱素瑶==<br />
<br />
5, The use of rhetorical means. Ba Jin pretends to be a simple documentarist "I expect from literature [...] that it tells the truth.". In fact he is known for his direct and accusing truth, sometimes his literary style is critizised as too direct and too less artful (a reproach from Hong Kong students). In "''The Small Dog Baodi''" he is using literary means to create emotion in his readers. He uses composition and rhetoric means like animation. The dog Baodi allegorically shows the injustice and inhumanity of the 'Cultural Revolution'. Here, Ba Jin turns into a narrator who recounts the memories of the 'Cultural Revolution' in ''allegoric'' instead of in descriptive truth as before . He is longing for a ''fictional truth'', instead of the ''truth of being'' in the sense of Thomas Aquinas. The fictional realism Wang Der-wei sees in Lao She, Mao Dun and Shen Congwen, proofs helpful for the understanding of this piece.<br />
<br />
==Zhu Xu 朱旭==<br />
<br />
6, Ba Jin's personal grief is much more persuading in the metaphor of the dog than in his direct accusing essays. As Vera Schwarcz (1996) points out<br />
<br />
"To speak too much of grief is to blunt its edge. It might even make us deaf to the cry that sparked discourse about suffering in the first place. A cold, calculating intelligence cannot grasp the rough contours of grief. [...] To preserve the significance of personal suffering in public life we need a more indirect approach; one that accepts and, indeed, nourishes AMBIGUITY. This, in the words of Cynthia Ozick, is the discrete province of METAPHOR, "the reciprocal agent, the universalizing force that makes it possible to envision the stranger's heart." [...]<br />
She also mentions that "[...] absence of talk -- or, rather modest use of ''metaphorical discourse'' -- serve us better in the presence of massive grief."<br />
<br />
==Zou Xinyu 邹鑫雨==<br />
<br />
To sum up, Ba Jin turns out not to be the self-censorer, who tried to make his literature fit into the communist ideology. Instead he was a lifelong fighter for the freedom of speech and the independancy of literature from politics, who spoke out whenever he had the opportunity without endangering himself. He also no longer appears as the "uneducated" writer of simple truth, as he leads us to believe. Yet he has achieved a high rhethoric of ''fictional truth'' and is able to transmit his personal grief even more persuadingly in a ''metaphorical discourse'' throught the metaphor of the dog Baodi.</div>Han Wanzhenhttps://bou.de/u/index.php?title=20201221_trans&diff=11344720201221 trans2020-12-17T07:23:31Z<p>Han Wanzhen: /* Han Wanzhen 韩宛真 */</p>
<hr />
<div>==Cao Runxin 曹润鑫==<br />
The idea that tones discerned in verbal art will reflect the mood of the relationship between the people and the state makes frequent appearances through Chinese literary philosophy, and it frequently enters the world of modern politics, as work on the modern Chinese folklore movement will attest (Hung). <br />
<br />
Another more recent sample is the expression “setting the tone” [定調子] describes the degree of condemnation in a Cultural Revolution era Big Character poster. This modern example displays a relatively cynical view of the function of tone; the power to set tone is in the hands of the accuser, but its strength reflects the crime of the victim.In the world of literature and arts policy, “New Tone” 新基調 became the standard Chinese socialist line against precisely such works as our “provincial leader” above castigated as “pei pei pei-ing”.<br />
==Chang Huiyue 常慧月==<br />
The term “tone” (particularly as diao) has acquired negative connotations over the past two of decades, at least in part because of its role in politicoliterary battles. Even editors sympathetic to “new tone” values distance themselves from the term (Yang, Zhu). In a parallel strategy, contemporary zawen are written in covert form, more like “East Station,” than like “Pei pei pei!”?, which so revealingly displays the mechanics of the declamatory modal trope. In contrast to the late 1980's, contemporary zawen have in recent years receded to hide in other types of writing. This strategy is a familiar one in the context of zawen history; the necessity to hide only increases the effect the “involuntarily” discordant tone, which is held to be, biting and kicking, reflecting the truth.<br />
==Chen Han 陈涵==<br />
When zawen were first fashioned as a modern genre, it was the involuntary expression of responsive emotions that were explicitly invoked as zawen's purpose. When Hu Shih published the first major newspaper column devoted to the serial publication of zawen in 1918, the “Record of Spontaneous Feeling,” the introductory essay was entitled “什麼話,” literally “What speech.” This title also provides a demonstration of a modal trope on the level of syntax. In this original title there was no punctuation, as “shenme” already indicates the question “what” in the standard form, before European punctuation was imported as a regular feature of written vernacular Chinese.<br />
==Chen Hui 陈惠==<br />
Beyond the interrogative function, however, “hua,” [“speech” or “talk”] has the declamatory effect of objectifying speech, and holding it up for dramatic examination. For an idiomatic English translation I would offer “What!?” including both exclamation and question mark. The contents of essay describe the purpose of zawen as a venue for explosive emotional responses, linked to the other, “regular” items printed in newspapers everyday. This ordinary newspaper fare “gives people goose flesh [disgusts them] makes them sigh, or elicits a cold smile or an outright laugh” (Hu Shih, Shen Bao 1918). Zawen were thus launched in the early modern Chinese newspaper as the nearly physical expression of these feelings or moods in the form of literary essays. <br />
==Chen Jiangning 陈江宁==<br />
Hu Shih's formulation emphasizes zawen's role as a response to “life itself.” Like most poetry, but unlike most fiction and drama, zawen is itself a first person voice, not a representation of voices. Yet unlike poetry, which may need to be at least imagined to be read out loud, repeated and savored for full effect, zawen's ideal is to appear for a fleeting moment on the back page of a newspaper, to be received with the accompaniment of an enigmatic laugh, sigh or snort from the reader, and then thrown away quickly, before anyone can “find their seat and sit in it,” or take offence. <br />
==Chen Jiaxin 陈佳欣==<br />
Generic categories are not the only aspect that zawen tend to mix; they characteristically contain sudden shifts in tone, style and voice, moving from a snippet of stray “overheard” conversation to an elegant, classical allusion. Echoing Hu Shih's 1918 idea of zawen as a “response” to the articles on other pages of the newspaper, the zawen, still characteristically the back page of most newspapers, nearly always contains a “foil” in the form of a direct quote from the author has read or heard. In addition to creating a microcosmic social dialogue, this split between two voices, the writer's and that of the “foil” also allows for dizzying clashes of style and voice that enclose unlikely combinations of syntax and grammar, as well as ideas, a single text. <br />
==Chen Jingjing 陈静静==<br />
Tone in an essay is an ironic figure of speech; how can you channel that which is carried in sound through the ink of print? In this paper I have tried to illustrate the trope of tone through the “sonorous” work, particularly that of ShaoYanxiang, an official poet who in retirement is better known for the essays in which he collapses poetry into polemic, his zawen. The distinct and beleaguered social and cultural space for zawen in contemporary China reveals the mechanics, ideology and significance of tone in Chinese writing. Even more than other literary genres, zawen depends upon something within the earthy noise of moody, mulish voices to carry its messages.<br />
==Chen Sha 陈莎==<br />
While readers love to hate their morally and politically provocative zawen-of-the-moment, writers string zawen across stretches of time and publishing organs to construct heavily intertextualized conversations. Eventually they even preserve zawen, long after the dizzying minutia of allusions, jokes and digs are forgotten, often compiling a career's worth of them into small print runs of volumes that they give away to friends and admirers as discursive portraits of themselves. Lu Xun's genre of the “dagger and spear” is thus not only a sly political weapon, but also a complex sculpture of the culturally shaped self, chiseled by the cantankerous tones of contentious social dialogue.<br />
==Chen Sunfu 谌孙福==<br />
'''Appendix: Translations of two primary texts: “'Pei Pei Pei!'? ” and “East Station”'''<br />
<br />
'''“Pei Pei Pei! ”?'''<br />
<br />
A friend from outside literary circles asked me to find him some “pei pei pei!” essays to read, and I had to stare at him blankly with nothing to say. He then explained that he had read in a newspaper that a certain provincial leader had announced at a banquet that there must not be “pei pei pei – ing” all over the place, and so clearly there must be pei pei pei-ing all over the place.<br />
Have I gotten so insensitive? Out of self-abrogation, and also out of curiosity, I rushed to seek it out.And so it was, what had been said was “there must not be pei pei pei -ing all over the place, it must not always be the language of mockery, sarcasm and scornful dismissal that is used to write about the party, the nation and the people, dispersing a gray mood that makes people pessimistic and disappointed.” It is like this all over the place, and not in just in one particular place, things are always this way, and not just at a certain time, you can see how widespread and serious the problem is.<br />
==Chen Yongxiang 陈永相==<br />
A long time ago in the liberated areas, it was advocated that the entire party should publish newspapers. After the establishment of the nation, when everything was “operated on a large scale with the entire people” I did not pay attention to whether or not it was advocated that all the people should publish the newspapers. But getting all people to read the newspapers is the goal of all those who follow the newspaper profession. In that way, newspapers are not merely published for leading institutions and leaders to read, but rather at the same time (actually this should be primary) for the masses to read. They are published for all the people -- among the people there are illiterates and partially literate, but through listening to the newspapers being read, the broadcasters and televisions have accepted the responsibility of getting the newspaper read, and this segment of the masses also figures as indirect readers of the newspapers.<br />
==Cheng Yusi 成于思==<br />
The readers have the greatest right of criticizing the newspapers, and I wonder how many readers have discovered this phenomenon of there being “pei pei pei -ing” all over the place. <br />
<br />
I am one of these readers, subscribing on my own to several “large” newspapers (newspaper publications have not been classified as large or small, but I follow convention here) there are in addition a few newspapers that people send to me; as to “small” newspapers, I have not the leisure nor the money to buy the papers in the Beijing area, not to mention nearby Tianjin and Hebei. Even so, just taking the 10 to 20 different newspapers I often look over, including the cultural newspapers, I have not discovered these “always using the language of mockery, sarcasm and scornful dismissal to write about the party, the nation and the people” sorts of “pei pei pei” pieces. <br />
==Deng Jinxia 邓锦霞==<br />
I could only hand back to my friend a blank report. But naturally my not having seen them does not mean they do not exist. What one person can see is limited. I hope that the extra sensitive speaker on this matter can openly point them out, or even offer examples of eight or ten articles, or even hold up just three to five articles as models of this kind of work, so as to allow us to be enlightened and improve our discriminating ability in seeing which essays are those called “pei pei pei,” perhaps at the same time clearing up a related matter by analogy, that of understanding what kind of essays constitute “ba ba ba” as well.<br />
<br />
我只能把空白的报告交给我的朋友。 但是当然，我没有看到它们并不意味着它们不存在。 一个人只能看到有限的内容。 我希望对此事特别敏感的发言人可以公开指出，甚至提供八到十篇文章的示例，或者只举三到五篇文章作为此类工作的典范，以启发我们并提高我们的辨别能力，以了解哪些论文被称为“呸呸呸”，或者同时通过类推来清理相关问题，即理解哪种论文也构成“ 叭叭叭”。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 13:32, 16 December 2020 (UTC)<br />
<br />
我只能把空白的报告交给我的朋友。 但是当然，我没看到它们不等于它们不存在。 一个人能看到内容有限。 我希望对此事特别敏感的发言人可以公开指出，甚至提供八到十篇文章的示例，或者只举三到五篇文章作为此类工作的典范，以启发我们并提高我们的辨别能力，以了解哪些论文被称为“呸呸呸”，或者同时通过类推来清理相关问题，即理解哪种论文也构成“ 叭叭叭”。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 13:40, 16 December 2020 (UTC)<br />
<br />
我只能向朋友交回一份空白报告。当然，我没有见过他们并不代表他们不存在。一个人所能看到的是有限的。我希望在这个问题上特别敏感的发言者能公开指出它们，甚至举出八篇、十篇的文章示例，或者只举出三五篇作为这类作品的范本，让我们提高我们的辨别能力，为我们区分哪些文章是那些所谓的 "呸呸呸"的文章是提供启发，或许同时也能通过类比澄清相关的问题，就是让人明白构成 "叭叭叭"的文章是什么样的。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 13:44, 16 December 2020 (UTC)<br />
<br />
==Ding Daifeng 丁代凤==<br />
This suggestion is sincere, not just the usual politeness. In order for literary arts, newspaper publications and literary publications to develop better social effects and to help unite the ways of our times with the people's hearts, newspaper editors, newspaper readers, and those in charge of this occupation should all be able to directly express their own views, and upon making mistakes should help each correct and make up for them, nobody needs to be polite about this.<br />
<br />
这个建议很真诚，不仅仅是平时的礼貌。为了使文学艺术、报纸出版物和文学出版物发挥更好的社会效果，同时将我们这个时代的生活方式与人民的心灵结合起来，报纸编辑、报纸读者和负责这一领域的人都应该能够直接表达自己的观点，在犯错误时，他们应该相互帮助纠正和弥补错误，没有人需要对此保持礼貌。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 03:07, 17 December 2020 (UTC)<br />
<br />
==Fang Jieling 方洁玲==<br />
After reading this speaker's comments, there is another matter that mystifies me. According to what was said, “from the next (meaning this and next) two years of discipline and rectification, there will be more new challenges and problems, and literary publications should be of assistance in stabilizing the people's minds, increasing faith, and not demoralizing the people's will.” In reading all these newspapers, this is the first time I have seen this “stabilize the peoples mind” proposition. If there is a need to stabilize the people's hearts, it must proceed from the assumption that the peoples hearts are not stable. As for the reason why people's minds are not stable, it comes back to the “discipline and rectification and the new challenges and problems” of these two years.<br />
==Gan Fengyu 甘奉玉==<br />
I am confused again. These “challenges and problems” that so vex people, do they result from the “discipline and rectification” or is it because of these “challenges and problems” that the need arises to “discipline and rectify”? If the more you “discipline and rectify” the more you provoke “many new challenges and problems” in people's minds, then why do all this “discipline and rectifying”? Moreover, I do not understand what “discipline and rectification” refers to nor what the “new challenges and problems” are, and I cannot figure out what “stabilize people minds” means very precisely, nor can I see what concrete request is being made. This is my request for instruction.<br />
==Gao Mingzhu 高明珠==<br />
The Literature Journal column “Literature and the People's Lives” has been asking for a manuscript from me many times, but I have never been able to take up the assignment. As I write to this point, I suddenly thought that this piece should be called “Literature and the Peoples' Minds”? But that is a big topic, something that a thousand characters can not manage to capture. 1989.2.21.<br />
Shao Yanxiang 1993 in 自己的酒 [My Own Wine] pages 181-183, 群眾出版社<br />
<br />
'''East Station'''<br />
<br />
Thirty years ago in Beijing, if you mentioned “East Station,” everybody would know that referred to the Beijing East Station that lies to the outer east side Front City Gate. Today this unremarkable construction, built in a half-westernized architectural style and sandwiched between the tall buildings of this noisy and busy city, supports a little sign that reads “Railway Workers Club.” It is already an “ancient artifact,” long gone are the prosperous and glorious days of old. <br />
==Gong Yumian 龚钰冕==<br />
This train station was once a symbol of bustling urgency, day and night swallowing and spewing out the many different hues of travelers who come to and leave the old capitol. Outsiders that have been to Beijing may not have wandered on Fragrant Mountain or not even have visited the Imperial Museum, but none would not remember this railway station. <br />
<br />
This train station, like any other place in Beijng, has experienced everything, cycles of prosperity and demise passing before its watch. It has greeted both the voluntary and the involuntary travelers to Beijing, and also the powerful it welcomed, as well as those it did not welcome. It sent off the happy people on their first [train] voyages, and also the broken hearted people who were departing; how many of them left this place never to come back?<br />
==Gu Dongfang 顾东方==<br />
When 20-year-old Shen Congwen arrived in Beijing after his roundabout journey from Phoenix in Hunan Province, he may have walked out of the station and stood for a while at the square in front of it. He would have seen, because in those years there was still a space in front, first the uniformly arranged buildings, and the colorfully carved gate of Zhengyang tower. His senses would have been struck with awe at the deep and solemn beauty. Did he think of the way Kang (youwei) and Liang (qiqiao) were in the depths of an inescapable trap when they embarked their train to flee, in the midst of their hurry without even the time to look back upon the winged palace roofs of their beloved capitol? <br />
==Guan Qinqing 管钦清==<br />
That year in July the canons sounded at Lugou Bridge. When the railroad was restored between Beiping and Tianjin, the first trainload was the “four thousand refugee reds fleeing to Tianjin,” that was how the Tianjin newspaper put it. When those travelers entered East Station, they took their first step on the road of flight; were there any among them that that could predict that long after their own “fortuitous rescue,” in 1958 there would be another group making their unseemly departure from the Beijing station, submitting their fates to the unpredictable road?<br />
==Gui Yizhi 桂一枝==<br />
Recently I looked through Liu Meng's “Reminiscences on a Rainy Day” in which he writes of the rainy day April of 1958, when [he along with] a group was sent to the great northern wilderness. The platform in the rainy day, the locomotive in the rainy day; he deliberately reminisced calmly, saying it was like this memory had also been washed clean by the rainy rain. At that time Liu Meng had been young, but traveling along with him were many people who had fallen into this hardship in their old age, certainly each of them had their own earlier “at that time.”<br />
<br />
Head hanging, walking upon the rain-wet road; this is someone who has far to travel. Every window is weeping; this is someone reminiscing in the rain.<br />
==Guo Lu 郭露==<br />
And in March of 1949, when Guo Moruo and his democrats gathered together and arrived in Beijing, they were received with grand ceremonious welcome; the tears they wept were of joy. At the time he composed a poem “How much of the people's blood was spilled for this honor. Thinking of it, the tears fall, and happy laughter is unable to articulate in sound.” -- I don't know why, but this poem was not collected in any of his later collections.<br />
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The platform of Beijing East Station, from the end of the last century to the middle of this century, has been a stage of constantly revolving action, no matter whether the security forces patrolling the edges of the stage were armed police of the North Coast Warlords, or the Japanese Army Police, or the Nationalist soldiers, police, M.P.’s or special agents, or the “People's Traffic Police.”<br />
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而在1949年3月，当郭沫若和他的民主人士到达北京时，他们受到了隆重的欢迎仪式，他们流的是喜悦的泪水。 当时郭沫若作了一首诗："为了这个荣誉，洒了多少人民的血。 想着想着，眼泪就掉下来了，幸福的笑声无法用声音来表达。" --不知道为什么，这首诗在他后来的作品集里都没有收录。<br />
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北京东站的站台，从上世纪末到本世纪中，不管在舞台边缘巡逻的保安部队是北洋军阀的武警还是日本军警，又或者是国民党的士兵、警察、宪兵或特务，还是 "人民交通警察"，它一直是一个不断变幻的舞台。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 03:23, 17 December 2020 (UTC)<br />
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==Han Haiyang 韩海洋==<br />
But because nearly everybody “performed” there in one way or another, at least having passed across that stage, everything about it was forgotten. Literary works pass through it with a single stroke, only the ending of the novel “Golden Powder Dynasty” provided a scene for it. This leftover architectural structure does not even rate a “district preservation unit” marker. This is because there are too many ancient traces in Beijing, how could an object merely one hundred years of age be considered antique? <br />
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Today will also become history. And every inch of Beijing earth will provide proof of its history. <br />
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1989. 9. 13 <br />
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Please don't cut or change this date. The new railway station began operation in 1959, and this fits in parallel with “more that thirty years ago” at the beginning of the essay.<br />
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但是因为几乎所有人不管怎样都在那“表演过”，最起码从那个舞台上经过，于关于它的一切全部都被遗忘。文学作品在这个舞台上浮光一掠，只有小说《金粉世家》的结局算作是上演了一幕。遗留的建筑结构都没有被评为“保护区”的标志。这是因为在北京像这样的古老残留建筑有很多，才拥有一百多年历史又怎么能被算作是古老建筑呢？<br />
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今天也依然会成为历史。北京的每一寸土地都可以为此证明。<br />
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1989.9.13<br />
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请不要删除或改变这个日子。 这个新的火车站于1959年开始工作，同时，也是这部散文的开始之言“三十年之前”。<br />
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==Han Wanzhen 韩宛真==<br />
'''Nostalgia without Memory: Reading Zhang Wei’s Essays <br />
In the Context of Fable of September''' <br />
<br />
Jie Lu<br />
<br />
'''Abstract'''<br />
<br />
In this paper I will discuss what can be called agrarian nostalgia in Zhang Wei's essays collected in his Anxious and Indignant Homeward Journey, published in 1995 as a part of Resisting Compromise Book Series. I will examine his nostalgia as a critical and moral stance in the literary context of his highly claimed novel The Fable of September. In the novel, history is mythologized, essentialized, and therefore erased to embody an agrarian being associated with land. If land in Zhang's novel represents an idealized existence, then in his essays, it becomes both a social and literary metaphor to symbolize moral purity and literary elitism. It is posed as a means to achieve individual, social and literary salvation, and an absolute standard to critique social reality and popular culture in the age of commercialization.<br />
<br />
'''没有记忆的怀恋：阅读张伟的散文集<br />
以九月寓言为背景'''<br />
<br />
吕杰<br />
<br />
'''摘要'''<br />
<br />
在本文中，我将讨论张炜的散文中可以被称为农业乡愁的东西，这些散文收录在他的《焦急而愤懑的归途》中，该书于1995年出版，是《抗妥协书系》的一部分。我将在他备受称道的小说《九月寓言》的文学语境中，考察他作为一种批判和道德立场的乡愁。在小说中，历史被神话化、本质化，从而被抹杀，体现出一种与土地相关的农业存在。如果说土地在张的小说中代表了一种理想化的存在，那么在他的文章中，土地就成为一种社会和文学的隐喻，象征着道德的纯洁和文学的精英。它被摆在了实现个人、社会和文学救赎的手段上，也是商业化时代批判社会现实和大众文化的绝对标准。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 07:23, 17 December 2020 (UTC)<br />
<br />
==He Changqi 何长琦==<br />
Nostalgia as an indication of fundamental condition of human estrangement or alienation has been exacerbated by the speeds and scopes of modernization and globalization in contemporary China. This nostalgic sentiment is intensely experienced by intellectual elites who wish to maintain their traditional role as society's moral guardians or as society's conscience, and by literary writers who wish to sustain the distinction between pure and popular literature. It is exactly this moral absolutism and literary elitism that have been undermined by cultural and socioeconomic changes. What nostalgia in Zhang's writings reveals is not so much a resistance to modernization process as incapability of deep understanding the complexity of Chinese modernity.<br />
==Hu Baihui 胡百辉==<br />
At the turn of the twenty-first century in China, with modernization and globalization gaining full momentum, it is interesting to find many writers turning their gaze backward to the past rather than singing the praises of this new global age. Among writers such as Liang Xiaosheng, Zhang Chengzhi, and Zhang Wei, nostalgia has become their dominant literary mode, through which to both critique commercialism and globalism and express the authors’ moral and literary ideals. In this paper I wish to focus on the moral and literary implications of nostalgia in Zhang Wei’s essays, as collected in his Anxious and Indignant Homeward Journey (youfen de guitu), published in 1995 as a part of the Resisting Compromise Book Series (dikang touxiang shuxi). [* Jie Lu is an Assistant Professor of Chinese at the University of the Pacific. The author is grateful to Martin Woesler, the organizer of the conference on The Modern Chinese Literary Essays (August, 2000, Germany) where this paper was presented, and Michelle DiBello for her insightful comments and careful editing of the whole text. <br />
Resisting Compromise Book Series (Dikang touxiang shuxi) includes collections of essays by Zhang Chengzhi, Zhang Wei, Han Shaogong, Yu Qiuyu, Li Ri, and Shi Tiesheng respectively. ] <br />
==Hu Huifang 胡慧芳==<br />
Instead of putting Zhang’s writings in the larger context of contemporary intellectual debates over radicalism (radical intellectual/cultural discourse) and (new) conservatism (anti-radical),[ Regarding the major theoretical discourses in contemporary intellectual debates in China, see Xu Ben’s “Contesting Memory for Intellectual Self-Positing: The 1990s’ New Cultural Conservatism in China” in Modern Chinese Literature and Culture, Vol.11 (Spring, 1999) 157-193; Jianhua Chen’s “Local and Global in Narrative Contestation: Liberalism and the New Left in Late-1990s China” in Journal of Asian Pacific Communication, Vol. 9 113-129; Intellectuals’ Positions (Zhishi fenzi lichang) in three volumes, edited by Li Shitao, published by Shidai wenyi chubanshe, 2000. ] I will examine it in the literary context of his highly acclaimed novel Fable of September published in 1992. <br />
Fable of September represents history in a way that mythologizes, essentializes, and therefore erases it in the name of an idealized agrarian existence. Indeed, the idea of “the land” (tudi) is a transcending and all-encompassing concept in Zhang Wei writings, representing an idealized pure state uncontaminated by industrialization and modernization. In his essays, the land is transformed into a social and literary metaphor that symbolizes moral purity and literary elitism against what the author perceives as the contemporary backdrop of general moral decadence and literary chaos. This ideal is posed as a means to achieve nothing less than social, moral and literary salvation, raised as a kind of absolute standard to critique social reality and popular culture. <br />
==Hu Jin 胡瑾==<br />
My argument, however, is that Zhang’s reification of “land” as a transcendental metaphor in his essays only betrays the author’s lack of any profound historically informed understanding of the complexity of Chinese modernity. He simply refuses to accept social and cultural dilemmas and contradictions as permanent fixtures of the intellectual and cultural landscape. At the same time, Zhang’s outright criticism of consumerism and globalism suggests an underlying ambivalence about modernization. As China’s post-socialist social reality grows more complex and demanding, with more diversified and unstructured cultural formation, any clear-cut moral solution to social evils based on pre-modern social relationship and norms (positing the utopian vision of a transcendental realm) can no longer be effective. Nor is it sufficient to solve the sense of cultural crisis brought on by the progression of both modernization and globalization.<br />
==Ji Tiantian 纪甜甜==<br />
The contemporary Chinese intellectual and cultural scene is a complex one, with major conflicting trends – one toward the commercialization of knowledge/literature and another in strong resistance to the very same. A new diversity of voices can be heard in intellectual debates at the more abstract conceptual level, and a number of Chinese writers have also joined the scene – whether consciously or unconsciously -- with their own distinct literary voices. The Resisting Compromise Book Series in fact embodies these writers’ own effort of resistance to commercialism and globalism, which they perceive as corrosive forces in their culture and society.<br />
<br />
当代中国的知识文化环境是复杂的，其主要冲突趋势有两种，一种是知识/文化的商业化，另一种是对该商业化的强烈抵制。在更抽象的概念层面的知识分子的辩论中，可以听见各种不同的新声音，许多中国作家也加入了这一环境中——有意或无意地——带着他们自己独特的文学声音。《抵抗妥协》系列实际上体现了这些作家反对商业主义和全球主义的努力，他们认为商业主义和全球主义侵蚀了他们的文化和社会。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 13:51, 16 December 2020 (UTC)<br />
<br />
当代中国的知识文化环境是复杂的，主要的冲突趋势——一种是走向知识/文学商业化的趋势和另一种对知识/文学商业化的强烈抵制趋势。在更抽象的概念层面的知识分子辩论中，可以听到新的多元化的声音，许多中国作家也加入了这个舞台——有意或无意地——带着他们自己独特的文学声音。《抵抗妥协》系列丛书实际上体现了这些作家反对商业主义和全球主义的努力，他们认为商业主义和全球主义侵蚀了他们的文化和社会。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 14:24, 16 December 2020 (UTC)<br />
<br />
==Jiang Fengyi 蒋凤仪==<br />
As the series’ editor-in-chief states in the preface, the work is devoted to those contemporary “literary heroes” (Xiao 1995, II), that is, certain literary idealists such as Zhang Wei, Zhang Chenzhi, Han Shaogong, Yu Qiuyu, Shi Tiesheng, and Li Rui. These literary heroes are recognized for daring to stand up and raise the banner of “literature of resistance” (Xiao 1995, II), attacking the literary degeneration and moral decay of the times. <br />
==Jiang Hao 姜好==<br />
In publishing the Resisting Comprises series, its creators were responding to a growing domination of the literary arena by a so-called “Hooligan Movement.” According to the editor, literary hooliganism, as it were, is essentially a “language game” -- represented first and foremost by the irreverent writer Wang Shuo – with its various forms of “literary trash” including “literature of sexual promiscuity” (xingluan), “literature of leisure” (xianshi), “hack literature” (bangxian) and “sneezing literature” (penti) (Xiao 1995, II). <br />
==Jiang Qiwei 蒋淇玮==<br />
But there are several larger social and literary issues that this project essentially addresses, namely: the loss of literary/cultural/social dominance by the intellectual elite to mass/commercial culture; the commercialization of knowledge/literature; erosion of the “humanist spirit;” abandonment of ultimate human concerns; desertion of idealism, enlightenment and such modernist projects. In the face of such upheaval, the editor describes the contemporary cultural/literary scene in China as dark and degenerate. The age is “cursed,” “tragic,” an age of “betrayal” and “surrender” (Xiao 1995, IV). And the targets of the literary/moral resistance are postmodernism, commercialism, and mass culture.<br />
==Kang Haoyu 康浩宇==<br />
Zhang Wei is primarily known as a novelist. His major novels include Ancient Boat, Fable of September, My Countryside, Clan, and novelle include Meditation in Autumn, Anger in Autumn, and Vineyard. [ Ancient Boat (Guchuan), Fable of September (Jiuyu yuyan), My Countryside (Wode tianyuan), Clan (Jiazu), Meditation in Autumn (Qiutian de sisuo), Anger in Autumn (Qiutian de fennu), and Vineyard (Putaoyuan) are all included in Zhang Wei wenji (Collected Writings of Zhang Wei) (Shanghai: Shanghai wenyi chubanshe, 1997).] He has also published many collections of essays. His writings collected in Anxious and Indignant Homeward Journey include essays, talks, and interviews. These essays do not express this uncompromising stance in such a strong voice and straightforward manner. Instead, Zhang poses a literary persona of moral integrity as a kind of self-representation. He appears as an idealized individual, embodying in every way pure moral qualities of both a human being and artist/writer. This idealized individual is a fighter, fighting a lonely and heroic battle against fashionable trends and any and all forms of evil (Xiao 1995, 6).[ Anxious and Indignant Homeward Journey includes both Zhang Wei’s essays as well as critical articles by various critics. In this paper I will use Xiao Xialin, the editor of this collection as the reference to provide in-text citations to essays by both Zhang Wei and other critics. ]<br />
==Kang Lingfeng 康灵凤==<br />
As a generous humanitarian, he loves and helps all good people. As a socially committed artist, he takes upon himself a great responsibility to all humanity. And as a serious writer, he self-consciously pursues high literature. He is also represented as an honest laborer, making a living through hard labor and sweat. As part of this self-representation, Zhang criticizes those who succumbed to moral and artistic degradation, such as those writers who choose to “enter the commercial world” (xiahai), or cater to popular low-brow tastes by writing “trash literature.” <br />
==Kong Xianghui 孔祥慧==<br />
He points out in his essay “Anxious and Indignant Homeward Journey” several “lacks” in many contemporary writers. First, many of today’s writers lack “self-reflexivity” (which really refers more to moral “self-reflection” or “self-consciousness” rather than intellectual self-reflexivity). They lack “conservatism,” an ability to hold to a certain kind of spirit, in which he also sees as a lack of real avant-guard spirit. They lack “intolerance,” meaning they are overly tolerant of vices and decadent practices, and rarely engage in serious, genuine, and frank criticism and debate. Finally, they lack “stable emotions” -- the definition of which is rather ambiguous. <br />
==Kong Yanan 孔亚楠==<br />
Zhang’s self-representation, then, is also a form of self-legitimization. It endows him with legitimacy through a kind of literary aura and the staking out of high moral ground. From this privileged stance, he proceeds to interpret, represent, articulate, define and judge the essence, meaning and criteria of literature, society, and human life. Throughout his essays, including interviews, talks, and lectures, we find Zhang, like a self-styled guru, constantly giving advice to college students, young writers, and literature fans on what to read, how to write, and how to live. This advice is based exclusively on a clear distinction between high and popular literature, and on his unabashed criticism of mass culture (represented by television). <br />
==Lei Fangyuan 雷方圆==<br />
In a broader sense, we can see his self-representation as an essential reaffirmation of the traditional role that Chinese intellectuals played in society. The claim to an authoritative voice is fundamental to maintaining the privileged position of the intellectual elite within a structure of knowledge and power. Zhang’s self-representation, then, is nothing less than an attempt to reestablish the intellectual elite’s role in literature and society based on a clear distinction between high and popular literature. This power struggle for cultural dominance and hegemony in the ongoing reformation of intellectual/cultural discourse largely defines China’s socio-cultural condition in the wake of socialism. <br />
==Lei Kuangxi 雷旷溪==<br />
Perhaps the most important part of Zhang’s essays is his use and development of the concept of “land” (tudi), which strongly conveys his self-representation as a simple yet serious “rural intellectual” (xiangcun zhishi fenzi). In his well-known essay “Immersion in the Wild Field” (rongru yiedi), the land in fact functions as a transcending metaphor. As a signifier of nature – wild fields, mountains, bushes, green crops, the ocean -- the land symbolizes all that is morally good in social and cultural realms as well as in individual’s life. The land represents a mother figure, where one can always find comfort, wisdom and inspiration. As an eternal backdrop, the land embodies eternity itself. It serves as an aesthetic standard through which the author defines the social and aesthetic functions of “pure literature,” and criticizes various aspects of cultural reality.<br />
==Li Haiquan 李海泉==<br />
Zhang associates popular literature and TV culture with low class and uneducated tastes, and criticizes current literary Chinese criticism for being overly influenced by foreign literary jargons. His concept of the land is even a moral criterion through which he criticizes many aspects of contemporary modern society -- from commercialization in which money is the source of all evils, to globalization marked by domination of transnational corporations and bad influence of some foreign literature, as well as modernization represented by cellular phones, cars, and high technology.<br />
<br />
张将通俗文学与电视文化这种低级的和未受过教育的品味联系在一起，并批评当前中国文学评论过度受到了外国文学术语的影响。他的领域概念甚至是一种道德标准。通过这种道德标准，他批判了现当代社会的各个方面——从金钱是万恶之源的商业化，到以跨国公司统治的和一些外国文学的不良影响为标志的全球化，以及以手机、汽车和高科技为代表的现代化。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 12:41, 16 December 2020 (UTC)<br />
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张将通俗文学与低级、无文化品位的影视文化联系在一起，并批评当代中国文学批评过度受外国文学术语影响。他的领域概念甚至是一种道德标准，他运用这种道德标准批判了现当代社会的方方面面——从商金钱是万恶之源的商业化，到以跨国公司统治的和一些外国文学的不良影响为标志的全球化，以及以手机、汽车和科技为代表的现代化。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 14:56, 16 December 2020 (UTC)<br />
<br />
==Li Lili 李丽丽==<br />
But most of all, Zhang’s concept of land symbolizes an ideal based on ages old dichotomy between city and countryside. At the beginning of the essay, he tells us: “[The] city is a willfully and recklessly modified wild field, and I will eventually leave it” (Xiao 1995, 19). Later he claims that a real artist should be “a worshiper of land” (Xiao 1995, 60). To Zhang, the spirit of “land” should be the spirit of the age (Xiao 1995, 241). Seen in the context of his criticism of modernization, it is evident that this dichotomy is built around the moral distrust of the city – a psychological complex that traces back to Chinese agrarian tradition and Mao’s revolutionary heritage. At the same time, it reveals a profound nostalgia for a pre-modern rural existence.<br />
但最重要的是，张先生对于土地的概念象征着一种古老的城乡对立的观念。在文章的开头，他告诉我们。"[城市]是一片被肆意改造的野地，我终将离开它"（萧1995，19）。后来他声称，一个真正的艺术家应该是 "土地的崇拜者"（萧1995，60）。在张先生看来，"土地 "的精神应该是时代的精神（萧1995，241）。从他对现代化的批判来看，这种二元对立显然是基于对城市道德不信任而建立起来的--这种心理情结可以追溯到中国的农耕传统和毛泽东的革命传统。同时，它也透露出对现代社会以前农村生活的深刻怀念。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 15:07, 16 December 2020 (UTC)Li Lili<br />
<br />
但最重要的是，张先生的土地概念象征着一种基于古老的城乡对立的理想。在文章的开头，他告诉我们。"[城市]是一片被肆意改造的野地，我终将离它而去"（萧1995，19）。后来他声称，一个真正的艺术家应该是 "土地的崇拜者"（萧1995，60）。在张先生看来，"土地 "精神就是时代精神（萧1995，241）。从他对现代化的批判来看，这种二元对立显然是围绕着对城市的道德不信任建立起来的--这种心理情结可以追溯到中国的农耕传统和毛泽东的革命传统。同时，也透露出对先前农村生活的的深刻怀念。--[[User:ZHOUYUJUAN|ZHOUYUJUAN]] ([[User talk:ZHOUYUJUAN|talk]]) 00:57, 17 December 2020 (UTC)<br />
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==Li Lingyue 李凌月==<br />
The Land, then, points to an ideal transcendent realm, closed to contamination by the modern world. But represented only in highly literary, allusive, emotive language and nature images and analogies, the idea of the Land only comes across as very abstract and unreal. The author himself asks: “What exactly is the wild field? Where does it exist? Does it really contain my innocent world I imagine?” (Xiao 1995, 30). Indeed, as an all-encompassing and pervasive metaphor, The Land is never once in his essays clearly and objectively defined. Whether expressed as a personification of the mother figure, an embodiment of eternal being, or as a constellation of various ideal qualities and values, Zhang’s “land” lacks the substantial tour-de-force as a moral and social metaphor. But if we are to discover an ontological anchoring for this concept, it can only be found, I would argue, in his well-known novel Fable of September. <br />
==Li Liqin 李丽琴==<br />
In reading this novel, I will focus on the dialectic between its strikingly postmodernist form -- which he criticizes and whose influences he constantly denies --and its pre-modern content (in terms of the primitive agrarian existence represented and the mode of storytelling used). I find nothing to criticize in Zhang’s use of magic realism and certain postmodernist techniques to recapture the so-called original world of pre-modern existence. I do find a glaring contradiction, however, in the author’s repeated denial of any positive influence of postmodernism. This, together with his unqualified valorization of “The Land” as a metonymy of a primitive utopia, only betray not so much his literary hypocrisy as his limited ability to understand modernity, postmodernism and even history itself.<br />
<br />
阅读此书时，我将重点关注后现代主义形式——虽然他一直予以批判并极力否认其影响——与前现代主义内容之间的辩证关系（主要从其所代表的原始农业生活与文章使用的叙事模式这两个方向进行阐述）。张炜运用魔幻现实主义和某些后现代主义的手法再现了所谓的现代以前的原始世界，这一点无可厚非。然而，作者一再否认后现代主义的积极影响，这是我觉得矛盾点所在。这一矛盾点，再加上他毫无保留地将《远河远山》隐喻为原始乌托邦这一行为，与其说暴露了他的文学虚伪性，不如说这暴露了他在理解现代性、后现代主义乃至历史本身的不足。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 14:41, 16 December 2020 (UTC)<br />
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在读这本书的过程中，我将重点关注后现代主义的形式——虽然他一直对其予以批判并极力否认其影响——与前现代主义内容之间的辩证关系（主要从其所代表的原始农业生活与文章使用的叙事模式这两个方向进行阐述）。张炜运用魔幻现实主义和某些后现代主义的手法再现了所谓的原始世界，这一点无可厚非。然而，作者一再否认后现代主义的积极影响，这就是矛盾所在。这一矛盾之处，再加上他毫无保留地将《远河远山》隐喻为原始乌托邦的行为，与其说暴露了他的文学虚伪性，不如说这暴露了他在理解现代性、后现代主义乃至历史本身的不足。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 03:26, 17 December 2020 (UTC)<br />
<br />
==Li Luyi 李璐伊==<br />
In contrast to his essays, which tend to be didactic, long-winded, condescending, and full of literary clichés, Zhang’s novel ''Fable of September'' is a fascinating and imaginative piece of writing. It is best situated in the genre of fictional history -- not a fictionalized account of real historical figures and events, but a pure fiction, written in a historical mode. Other examples of this way of, say, tracing the fictional history of a person, a family, or a village, include Su Tong’s Maple Tree Village series, or Ge Fei’s fictional biography, ''Marginality.'' Given its fragmented, incoherent story and sophisticated narrative plot, it is a challenge to give the novel a concise, accurate description.<br />
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与说教、长篇大论、屈尊俯就、充满文学陈词滥调的散文不同，张炜的小说《九月寓言》是一篇引人入胜、富于想象力的作品。这是一篇典型的虚构历史类型的文学作品——不是对真实历史人物和事件的虚构叙述，而是以历史的模式写成的纯粹虚构的作品。运用这种方法的其他例子，如追溯一个人、一个家庭或一个村庄的虚构历史，包括苏童的“枫杨树村”系列和格非的虚构传记小说《边缘》。考虑到小说中支离破碎、不连贯的故事和复杂的叙事情节，给这部小说一个简洁、准确的描述是一个挑战。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 14:08, 16 December 2020 (UTC)<br />
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与他那些倾向于说教、长篇大论、屈尊俯就、陈词滥调的散文不同，《九月寓言》这部小说引人入胜。这是一篇典型的虚构历史文学作品——不对真实的历史人物和事件进行虚构叙述，而是一篇以历史的模式写成的虚构作品。这种手法同样运用于追溯某个人、某个家庭或某个村庄的虚构历史，包括苏童的“枫杨树”系列作品与格非的虚构传记小说《边缘》。由于这部小说故事叙述支离破碎、叙事情节复杂，因此简洁准确地描述它着实是一个挑战。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 14:58, 16 December 2020 (UTC)<br />
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==Li Meng 李梦==<br />
In general, the novel depicts a “historical” picture in which a small pre-modern, self-contained village is obliterated by industrialization. But what the novel really focuses on, instead of village’s fall itself, are certain memorable events and people that are part of the last 30-40 years of its existence (though the exact length of time remains questionable and unclear). <br />
The novel is divided into seven parts, each focusing on stories of a single character or family. These stories are mutually connected, and at the same time intermingled with myths, legends, anecdotes and magical or strange occurrences, which in turn map out a sort of “history” of the village. <br />
==Li Yongshan 李泳珊==<br />
Ironically, however, history is not quite the right term here to describe the village’s temporal contour, for what stand out as the central features in the life of the village are “land”/food (more specifically sweet potatoes), the tradition of staying with the village, and a certain mode of storytelling used in the village to recall past suffering. As quintessential indexes in the village’s existence, these features mark not a temporal movement but an eternal being. Centered on these three essentials, life in the village is hard, simple, unchanging, and close to the archetypal. The only way for the young to use up their abundant and restless energy is to run and play in the wild fields at night, and the married to beat their wives and do “cupping” (''ba huoguan'').<br />
==Li Yu 李玉==<br />
Thus what Zhang Wei aims to represent in this novel is a pure, simple, close-to-primitive life, uncontaminated by modern civilization. But he is also representing a sense of eternal being, long lost as it may be in our modern age. <br />
The novel is undoubtedly imaginative and fascinating. My sense of fascination as a reader, however, is derived largely from its mode of literary representation than from what is actually depicted in Zhang’s fictional world. Part reality, part myth, part legend, the story is at once mythical and real. It is a synthesis of straightforwardness and artifice, primitivism and mannerism, thematic simplicity and formal sophistication. In other words, in order to represent a pre-modern agrarian existence – Zhang’s utopian vision of pure being – he relies on quite sophisticated modernist/postmodernist literary devices. <br />
==Lin Min 林敏==<br />
Perhaps the most striking feature of the novel, as many critics have noted, is its formal manipulation of temporality, or to be more specific, the narrative negation of temporality. It is almost impossible for the reader to discern the actual timeline of the village’s history. Even the time span running from the 1930s to 1970s and temporal progression within the narrated world (which can only be pieced together after repeated readings), are unreliable, full of unexplainable loopholes. [ For the full discussion on the novel’s temporal scheme, see Chen Sihe’s “Huanyuan minjian: tan Zhang Wei ''Jiuyue Yuyan''”(Returning to the people: on Zhang Wei’s ''Fable of September'') collected in Youfen de guitu (Indignant Homeward Journey) 260-267.] <br />
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This unusual narrative stance achieves a number of thematic effects. First, it cuts the village off from the larger movement of history. The novel mentions no political movements, significant historical events, or chronology of dates other than “September.” <br />
==Lin Xin 林鑫==<br />
The only other temporal indicators are rainy seasons, or periods of winter when the snow is as sharp as strong acid, or autumn when the field is abundant with sweet potatoes and beans. These seasonal markers indicate changes more in nature than in the human world where chronological dates mark time. These markers of nature serve to draw the story further away from a real historical framework and closer to the pre-modern agrarian mode of existence, as if human life was “timed” by nature itself. Furthermore, this kind of temporal negation also foregrounds eternity in the land itself. Wherever any historical hint or political implication may crop up in the story, it is immediately dissolved into one of many village legends. <br />
==Ling Zijin 凌子瑾==<br />
For instance, “recalling past suffering” (yiku), an important collective activity of the village, is transformed from a political discourse used during the Cultural Revolution into a form of storytelling for binding the village community together, and for producing oral history and creating legends. In essence, history is erased from the village’s background all together. <br />
The novel’s detachment from historical background also means a metaphysical negation of historical paradigm of interpretation and signification, characterized by such notions as causality, progress and teleology. This allows the author to have a larger space for interaction of diverse configurations. As critic Chen Sihe points out, Zhang’s village exists in three forms: in reality, in legend/myth, and in oral storytelling (Xiao 1995, 265).<br />
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如“忆苦”，作为村落重要的集体活动，从“文革”时期的政治话语，转变为凝聚村落社群、口述历史、创造传说的叙事形式。从本质上说，历史被从村庄的背景中抹去了。<br />
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小说脱离历史背景也意味着形而上学地否定解释和意义的历史范式，其特征是诸如因果关系、进步和目的论等概念。这使得作者有更大的空间进行不同配置的交互。正如评论家陈思和指出的那样，张的村庄存在三种形式:现实中的，传说/神话中的，口头讲故事的(Xiao 1995,265)。--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 14:41, 16 December 2020 (UTC)<br />
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如“忆苦”，作为村落重要的集体活动，从“文革”时期的政治话语，转变成为了凝聚村落社群、口述历史、创造传说的叙事形式。本质上，人们将历史完全从村庄的背景中抹去了。<br />
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小说脱离历史背景也意味着形而上学地否定了解释和意义的历史范式，其特征是诸如因果关系、进步和目的论等概念。这使得作者有更大的空间进行不同配置的交互。正如评论家陈思和指出的那样，张的村庄以三种形式存在着:现实中的，传说和神话中的，口头故事中的(Xiao 1995,265)。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 03:21, 17 December 2020 (UTC)<br />
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==Liu Bo 刘博==<br />
However, the absence of a clear-cut time framework only blurs and transgresses the ontological boundaries among reality, myths, legends, the magic and storytelling. The novel abounds with magical, mythical, and supernatural figures and events: Niugan’s body was air-dried for a period of time before his actual death. A man named Jinyou can squeeze milk from his breasts. Another man’s eyeball jumps out and changes into a frog, disappearing into grass. The mother of Longran does not die after drinking pesticide; instead, her hairs have become darker, and skin softer. Very much like in Gabriel Garcia Marquez’s ''One Hundred Years of Solitude'', these magical events are presented in a realistic mode on the same ontological level as other “real” events.<br />
==Liu Jinxingqi 刘金惺琦==<br />
In other words, the magic is approached through the everyday. And the transgression of ontological levels of representation thus further negates historical temporality. <br />
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The absence of historical time in the novel also negates historical interpretation. Instead, myths and legends assume the function of historical explanation. The origin of the small village is explained in a myth about a group of vagrants who, exhausted after a long journey, stopped, and settled on a piece of land that could provide them with food. The story of the monkey spirit with the ability to carry things becomes a mythic explanation of social stratification and exploitation, a further departure from historical and positive discourses. <br />
==Liu Liu 刘柳==<br />
These myths and legends are presented as part of the village’s everyday reality. Thus different ontological levels within the text – reality and myth/legend/oral storytelling/magical events -- in which the village exists collapse into one. It is a world in which past and present become all-at-once. In other words, the past is the present, the myth is reality, and vice versa. The timeless place is like a sentence without tense. And herein lies the author’s profound sense of nostalgia for a fundamental, archetypal existence in its complete nakedness, beyond modern historical and rational configurations. <br />
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As Nan Fan points out, though the temporal span of the novel is not long, its content is massive, filled as it is with various stories (Xiao 1995, 253).<br />
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这些神话和传说是作为村庄日常现实的一部分呈现的。因此，文本中不同的本体论层面—现实和神话/传说/口头故事/神奇事件—村庄存在于其中，合二为一。这是一个过去和现在都成为一体的世界。换句话说，过去就是现在，神话就是现实，反之亦然。永恒的地方就像一个没有时态的句子。而作者对一种完全赤裸裸的、超越现代历史和理性配置的根本性、原型性存在的深刻怀念感就在于此。<br />
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正如南帆所指出的，虽然小说的时间跨度不长，但其内容却是庞大的，充满了各种故事（萧1995，253）。--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 13:37, 16 December 2020 (UTC)<br />
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这些神话和传说作为村庄日常现实的一部分呈现出来。因此，文本中不同的本体论层次——现实和神话/传说/口头讲故事/魔法事件——村落的存在瓦解为一个整体。这是一个过去和现在同时成为一切的世界。换句话说，过去就是现在，神话就是现实，反之亦然。永恒的地方就像一个没有时态的句子。在这里，作者对一种基本的、原型的、完全赤裸的、超越现代历史和理性结构的存在有着深刻的怀旧之情。<br />
南帆指出，小说的时间跨度虽然不长，但内容却很宏大，充满了各种各样的故事(肖1995,253)。--[[User:Ling Zijin|Ling Zijin]] ([[User talk:Ling Zijin|talk]]) 14:43, 16 December 2020 (UTC)<br />
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==Liu Ou 刘欧==<br />
If the macro-structure of the novel is characterized by narrative strategies of postmodernist fragmentation and transgression, then at the micro-structure of individual stories the pre-modern form of Benjaminian storytelling becomes the dominant mode of narrative. “Recalling past suffering” is in fact in the typical mode of storytelling. The narrative tells us that in those long and cold winter nights when rain turned into snow, when there were nothing else to do for the rural folks, all villagers of the Small Village would gather together to listen to Jinxiang, one of the principal storytellers in the village, to recall past suffering. Here Jinxiang functions in the role that Water Benjamin describes: the giver of stories, of counsel, the link to a mythic but necessary past.<br />
==Liu Yangnuo 刘洋诺==<br />
Through storytelling, the storyteller’s personal experiences mixed with the mythic and magic become the collective experiences of the village, binding the village together, and providing it not only with a sense of community but also a sense of identity. Interestingly, the villagers prefer only the storytellers in their own village to tell of past. Thus, in relating his own experience and that reported by others, the storyteller in turns makes it the experience of those who are listening to his tale (Benjamin 1968, 87). In a way, Jinxiang perfectly embodies Benjaminian storyteller as the one who, in his storytelling, also gives counsels to the listeners -- the young in this context -- to value the happiness of the present and therefore stay with the tradition.<br />
==Liu Yi 刘艺==<br />
Jinxiang’s story telling demonstrates the power of the oral, in that his performance has potential for moving beyond rational control. He tells stories spontaneously and with great emotion, often with tears and slobbers and shouts at each stop. His dynamic orality controls the whole atmosphere of the meeting and carries the listeners to multiple emotional climaxes. Thus in the highly emotionally charged atmosphere of telling and listening marked by crying and shouting, the teller and listeners identify completely with one another. As a storyteller “in his living immediacy” (Benjamin 1968, 83), Jinxiang is thus an integrate part of the pre-modern rural existence based on its closely-knit community, the shareable experiences, and a fund of stories and lore.<br />
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金祥的讲故事展现了口述的力量，他的表演具有超越理性控制的潜力。他讲故事时自然而然，感情充沛，每到一站，往往泪流满面，口水直流，大呼小叫。他的动态口述控制了整个会场的气氛，并将听众带入多个情感高潮。因此，在以哭和喊为标志的高度情绪化的讲和听的氛围中，讲者和听者完全相互认同。作为一个 "活生生的即时性 "的讲故事的人（Benjamin 1968, 83），金乡是前现代农村生活的一个组成部分，其基础是其紧密联系的社区、可分享的经验以及故事和传说的基金。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 14:37, 16 December 2020 (UTC)<br />
金祥的故事讲述展现了口述的力量，他的表演具有超越理性控制的潜力。他很自然地讲述故事，感情充沛，一停下来，往往泪流满面，口水直流，大呼小叫。他那充满活力的口述控制了整个会场的气氛，并将听众带入多个情感高潮。因此，在以哭和喊为标志的高度情绪化的讲和听的氛围中，讲者和听者完全相互认同。作为一个 "活生生的即时性 "的讲故事的人（Benjamin 1968, 83），金乡是现代以前农村生活的一个组成部分，以前的农村整个乡村紧密联系、人们互相交流经历，还流传着大量的传说和故事。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 15:24, 16 December 2020 (UTC)Li Lili<br />
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==Liu Yiyu 刘怡瑜==<br />
And this pre-modern rural existence can only be narrated and made sense of through the mode of storytelling, for the specific sense of historicity and experience of reality as mixed with myth, legend, the magical transgress normal parameters of our modern and rational paradigm of representation. <br />
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Thus the synthesis of the pre-modern, marked by both its existence and the mode of storytelling, and postmodernist mannerism with its sophisticated narrative strategies also points to an irony, in that this natural, pre-modern world can only be re-presented in very stylized devices. Here Zhang Wei encounters a similar paradox as the famous Taoist icon, Zhuang Zi. In spite of his distrust of language, Zhuang Zi could only envision the ineffable Way through language.<br />
==Liu Zhiwei 刘智伟==<br />
In other words, it was through language, given humanity’s permanent separation and alienation from nature, that Zhuang Zi could imagine the existence of something beyond. Zhang Wei’s pre-modern being is by no means ineffable. Yet, its “otherness” and its alterity vis a vis the modern world can only be perceived in our modern world, and represented through sophisticated devices of modernism/postmodernism. The absolute irony that the primitive or the pre-modern cannot be envisioned and represented except in our modern cultural condition in fact exists in the very center of this utopian text, though unrealized by the author himself as he repeatedly criticizes postmodernism and denies its inevitable influence. <br />
==Lou Cancan 娄灿灿==<br />
So the natural or the pre-modern state of being as eulogized by the author is no longer the first order of naturalness, but the second order, for it is only through an elaborate narrative architecture that such primitivism and naturalness can be re-enacted. To put it in another way, in resurrecting the primitive in our postmodernist age, the author in fact brings out, though unconsciously, a fundamental truth about primitivism. The natural, organic and a-temporal world of agrarian existence represented by the Small Village is not, in fact, a utopia from which we have fallen. Rather, it derives its meaning only through its opposition to a temporal world of modern civilization. Only in contrast to this temporal world can the primordial, the timeless take on meaning as negation of historical time. <br />
==Luo Weijia 罗维嘉==<br />
Thus the ideal of a timeless, primordial rural past beyond modern civilization is only an ideal created in our modern times.<br />
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In my discussion of modernist/postmodernist literary devices, I do not mean to label and categorize Zhang’s text as a modernist/postmodernist. Nevertheless, as seen in the above analysis, his formal strategies do share some strong features of postmodernism, or to be specific, magical realism. These features include boundary transgression, fusion and coexistence of different ontological worlds, and atemporal narrative structure. There is no doubt that Zhang Wei has succeeded in creating a world, a state of being beyond the reach of modern civilization. But his “world,” in the final analysis, can only be represented through modernist/postmodernist techniques. <br />
==Luo Yuqing 罗雨晴==<br />
It is evident that the creation of this archetypal village embodies the author’s profound nostalgia for the pre-modern past and his utopian search for an ideal state of being. And this timeless place represents the author’s attempt to re-orient geographical and cultural nostalgia in China’s contemporary times from commercially stimulated nostalgia to the rural past as the fundamental Chinese root. Yet the lack of direct temporal and spatial references in the presentation of the Small Village makes his nostalgia closer to imagination, or to what David Wang called, imaginary nostalgia (1993, 107). In other words, his nostalgic representation of the Small Village is devoid of actual memory. This is particularly demonstrated in his deliberately designed a-temporal narrative structure, his foregounding of myth, legends and those magical events. <br />
==Ma Juan 马娟==<br />
Moreover, as the title indicates, the whole novel is intended by the author as a fable, rather than a history, even though it is written in a historical mode. The village’s mythic origin, its lack of sense of time, and its sudden and catastrophic ending all point to the negation of historical progression. The elaborate narrative structure betrays the imaginative and fantastic construction of this mythic past. Thus Zhang Wei’s Small Village is less a historical object of nostalgia than a topographical/textual locus where imagination and utopian discourse intermingle. In other words, as a literary construction, this phantom village comes less from the actual yearning for what has been lost than from the desire for what has never been there (Wang 1993, 130). <br />
==Ma Shuya 马淑雅==<br />
The striking incongruity indicates the nature of nostalgia as both a textural stance as well as a structure of feeling. <br />
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Nevertheless, the incongruity between formal sophistication and primitive existence is a very hallmark of literary and cultural production in our postmodernist China. In discussing the Fifth Generation Films, Rey Chow points out that primitivism is often associated with modernism/postmodernism. The “primitive passion,” according to Chow’s definition, emerges at “a moment of cultural crisis.” It is an invented fact, fabrication of a sense of the primordial, rural rootedness that occurs in the post-construction (1995, 22-23). Chow’s theory of primitive passion is based on her study of new Chinese cinema.<br />
==Ma Zhixing 马智星==<br />
However it does shed light on our discussion of Zhang’s profound nostalgia for the rural past at the age of globalization, and on the ironic rupture between postmodernist sophistication and the pre-modern/primordial world presented in his novel. Read in intertextual relation with his essays, it is more than clear that Zhang’s re-imagining of the primordial Chinese rural past is meant to correct what he perceives as the diseased modernity and to rejuvenate Chinese culture. As a response to the cultural crisis in our globalized age, Zhang Wei has chosen the past to measure the present. <br />
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The nostalgic return in Zhang Wei’s writings is in fact a kind of self-exile. Zhang Wei actually spent five years in a rustic country house (soon to be torn down) near his hometown to write this novel. <br />
==Meng Ying 孟莹==<br />
There he was literally cut off from the outside world, expecting that this exile away from modern cities would get him spiritually closer to the land and nature so as to feel anew the vitality of the Chinese people, and rediscover the historical/rural root of Chinese culture. As agreed by all critics, this novel’s representation of the primordial past succeeds in bringing out a native naiveté and simplicity, a sense of gushing life force and animal virility -- the ideal form of being. However, in de-historicizing the past in order to re-imagine the golden age of the rural innocence and plenitude of meaning, the author had no alternatives but to simply let narrative play out its historical inevitability.<br />
==Mo Ling 莫玲==<br />
The pre-modern agrarian existence embodied by the Small Village is ultimately destroyed by modern industrialization. History then, though negated and erased by the narrative form of the novel, reasserts itself at the end. This leaves us not with a story about the slow decline of this pre-modern agrarian existence, but of its catastrophic fall. The structure of the village’s existence was in no way able to change and transform itself. This is demonstrated by the villagers’ strong resistance to outside influences represented by coal mining industry. As a result, rather than gradual transformation, the village is suddenly destroyed by industrial machine power.<br />
==Mo Nan 莫南==<br />
The moral dilemma Zhang faces in re-enacting of the Chinese rural past is similar to those encountered by root-seeking writers: the quest for the essence of “Chineseness” also leads to the discovery of unpleasant aspects in its society and cultural tradition. This moral dilemma is also reflected in the novel’s narrative form. While magical events serve to deconstruct the realist paradigm of historical representation, they at the same time also create a picture of rural life as something exotic. As David Wang points out, the object of nostalgia is also easily associated with the exotic (1993, 109). <br />
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So if we have found some substance in Zhang’s novel to support his transcendent, yet empty metaphor of “land,” this “substance” remains less than compelling and appealing. <br />
==Nie Xiaolou 聂晓楼==<br />
A primitivistic village life can be little more than that: it is basic and instinctual, centering on food and sex. The meaning of land is closely related to food; indeed the reason the villagers stick to this land is because it can produce rich food enough to preserve their community. The carnivalesque scenes describing the village young romping in the wild fields at night, while highly acclaimed by many Chinese critics, do not, to my mind, represent an infinite solitude or a simple form of joy as much as the poverty of these lives in an extremely closed and impoverished world. This strikes an even more pathetic chord when knowing that this form of exercise will soon be transformed into wife beating and cupping when these young people grow into adulthood.<br />
==Ou Rong 欧蓉==<br />
The extremely stable pattern of the village’s social customs, mindset, and traditions is incapable of absorbing new things, or initiating any transformation. So the static and cyclical form of existence is simply erased by the outside forces of industrialization. In a broader sense, the history of the Small Village, or rather, its fate can be seen as an allegory for Chinese traditional society which was also forced into fundamental change from the outside. Thus the Small Village reflects the broader historical impotence and lack of cultural flexibility in traditional rural China. Many critics, including the author himself, argue that the idea of Land is meant to represent a certain spirit. Nevertheless, unless located somewhere, this spirit can only remain an empty structure.<br />
==Ouyang Jinglan 欧阳静兰==<br />
Nevertheless, it is precisely this structural emptiness that enables Zhang Wei to fill in many meanings throughout his essays. <br />
<br />
''Fable of September'', as well as Zhang’s essays, embody his search for truth and a moral ground based not on the rationally constructed modern world of scientific knowledge and market economy represented by urban centers, but on the simplicity of rural life. This search is rooted in the author’s disenchantment with certain aspects of modern civilization. To Zhang Wei, “Modern industrial civilization represents a form of beauty; yet this form is prone to hurt another more fundamental, more eternal beauty. Idealists all hope that these two forms of beauty can exist in harmony, without much conflict.<br />
==Ouyang Ling 欧阳玲==<br />
But of course, this hope is only a dream” (Xiao 1995, 193). This distrust of modern civilization also reflects in him what Raymond Williams called “rural-intellectual radicalism” (1973, 36). Indeed, as a rural intellectual (as many critics have labeled him), Zhang demonstrates many aspects of rural-intellectual mentality: hostile to modern capitalism, opposed to commercialism, and attached to country ways and feelings (Williams 1973, 36). Without doubt, ''Fable of September'' is a fascinating novel and has uttered our deepest longings and profoundest nostalgia for a pre-modern simplicity of existence free of modern-day ills like alienation and corruption.<br />
<br />
<br />
......当然，这份希望只是幻梦一场”（萧夏林 1995,193）。张炜的作品也体现了对现代文明的不信任，雷蒙德·威廉姆斯称之为“乡村知识分子激进主义”(威廉姆斯 1973, 36)。确实，张炜作为一名乡村知识分子（许多批评家如此标榜他），在作品中展现了乡村知识分子的多个心理面貌：对现代资本主义的敌意，对商业主义的反抗，对乡村风情的依恋(威廉姆斯 1973, 36)。毋庸置疑，《九月寓言》是一部引人入胜的小说，它表达出了现代人对过去的那种简单生活浓浓的渴望和怀旧之情，那个时候不像现代社会这样，存在人与人之间的疏离和腐败。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 07:00, 17 December 2020 (UTC)<br />
<br />
==Peng Dan 彭丹==<br />
Nevertheless, Zhang’s use of the central concept of “land” (referring to an idealized being) as the basis for his critique of modern civilization – decrying moral decay, consumerism, dominance of popular literature and commercialization of knowledge – and his rural intellectual mentality this concept reveals betray the author’s simple-minded, essentialist, and absolutist approach to the complexity of an ever changing social and cultural reality. The reification of land in his essays lacks a broad and deep historical perspective on Chinese modernity. Commercialism and its culture have by all means contributed to the general moral decay and erosion of basic humanistic values in society, and global cultural effects lead to profounder cultural crisis. <br />
==Peng Juan 彭娟==<br />
However, the absolute rejection of consumerism, globalism, and postmodernism fails to recognize their power and inevitability in restructuring contemporary Chinese society. The problems created by these developments have already moved the issue of solution beyond a discourse on morality. China’s ever more complex and changing social and cultural reality requires a more sophisticated and mature understanding. And finally, I would suggest that in today’s post-Cold War age in which socialism-capitalism antithesis has lost its relevance and meaning, the intellectual paradigm of confrontation must be replaced by one of negotiation. Nostalgia may always be pulling at us, and we may always be willing to indulge in a trip to the imagined past with stories like ''Fable of September.'' But as a critical stance, it does not equip us to effectively address the complex process of cultural reformation happening in contemporary Chinese and the world.<br />
<br />
Works Cited（不用翻）<br />
<br />
Chow, Rey, Primitive Passions, (New York: Columbia University Press, 1995)<br />
<br />
Benjamin, Walter, Illuminations, (New York: Schocken Books, 1968) <br />
<br />
Widmer, Ellen, and Wang, David Der-Wei, ed., From May Fourth to June Fourth, (Cambridge: Harvard University Press, 1993)<br />
<br />
Williams, Raymond, The Country and the City (New York: Oxford University Press, 1973)<br />
<br />
Xiao Xialin, Youfen de guitu (Anxious and indignant homeward journey) (Beijing: Huayi chubanshe, 1995)<br />
<br />
Zhang Chengzhi 1991, History of the Soul (Guangzhou: Huacheng chubanshe, 1991) 311.<br />
<br />
Zhang Chengzhi 1994a, The Heroes’ Paths in Wilderness (Shanghai: Zhishi Publishing House, 1994)<br />
<br />
Zhang Chengzhi 1994b, “Poets, Why aren’t you indignant?”, in Wenhui Bao (Wenhui Daily, Shanghai) (August 7, 1994) <br />
<br />
Zhang Chengzhi 1999a, Wuyuan de sixiang (Unassisted Thoughts) (Human wenyi chubanshe, 1999)<br />
<br />
Zhang Chengzhi 1999b, “My Method of Tearing up those Business Cards,” in Zhang 1999a<br />
<br />
Zhang Chengzhi 1999c, “Zaizhi xiansheng,” in Zhang 1999a 100-105<br />
<br />
Zhang Wei, Jiuyue yuyan (Fable of September), in Zhang Wei wenji (Collected works of Zhang Wei). Vol. 2 (Shanghai: Shanghai wenyi chubenshe, 1992)<br />
<br />
==Peng Ruihong 彭锐宏==<br />
'''Deciphering the Populist Gadfly: Cultural Polemic around Zhang Chengzhi's "Religious Sublime"''' <br />
<br />
''Xinmin Liu<br />
<br />
''<br />
'''Abstract<br />
'''<br />
<br />
Since mid-1990s the Chinese Sanwen has witnessed an upsurge by way of frantic polemics over social and cultural issues in journals, newspaper fueillton, book series and forums. In this "war of words," no writer has been as prolific, as provocative and as problematic as Zhang Chengzhi. <br />
<br />
Zhang's essays feature a scathing critique of Chinese intellectuals' lack of spiritual faith, their surrender to global consumerism and the postmodern. Driven by a populist zeal, Zhang extols Chinese muslims' devotion to their religious faith, defiance of material affluence and bond to their harsh yet unsullied habitat. His populist approach to religious transcendence in opposition to what he perceives as today's intellectual disenchantment is ambiguous and ambivalent. <br />
==Peng Xiaoling 彭小玲==<br />
It wavers between subaltern politics and religious fundamentalism. It falls short of the prospect of constructing a ethnic pluralism that protects cultural differences without yielding to cultural positions that claim unique access to truth.<br />
<br />
In a polyglot age in which all has to be contested and negotiated anew, boundary- violating is the rule rather than the exception. Before the last millennium closed out, the Chinese essay thrived in an upsurge of cultural polemics, but in terms of aesthetic and ontological norms, the essayists could ill afford to stay within secure and clear-cut boundaries for long, because they often found themselves bombarded and displaced by a plethora of slippery issues, wacky themes and “roguish dilettantes.” <br />
==Peng Yongliang 彭永亮==<br />
With battle lines frequently redrawn and growing ever so fuzzy, this round of cultural polemics took on the characteristics of a wild slugfest, no-holds-barred wrestling and elusive shadow boxing. But true to its essaying (or, alternatively, assaying) role, the essay form rose to the challenge with the right mix of mercurial, discordant and yet self-assured mettle. Thus, it proved most capable of lending expression to chaos, fracture and trivia of the postmodern world. One need not search far to bring this point home: the essay has lately swamped the public media with its newfangled offshoots: in addition to the common literary and political essays appeared the licai (personal financing) essay, the xiuxian (leisure/recreation) essay, the photo essay, the cyber essay and so forth. But it is with the cultural polemics of the 1990s that the readers witnessed the essay form in most amazing novelty, deftness and verve. <br />
==Peng Yuzhi 彭育志==<br />
One way to make sense of what essay form enabled the writers to achieve amid the “wars of words” (pizhan) is to take it to task by way of its intrinsic bond with cultural dialogics, i.e. to see how approaches of writing essays lead to the laying of grounds for a dialogic relationship that intersects even the most incendiary issues and dissimilar views of this discursive maze. To that end, we will focus on Zhang Chengzhi’s essays published after mid-1990s to see why a radical intellectual figure like Zhang, considered an intractable loose cannon by most, often contests and mediates, by virtue of his border-violating politics, what the cultural mainstream considers to be polemical and divisive. At once belletristic and carnivalesque, Zhang Chengzhi’s essays stood out with striking clarity and urgency, if also with unnerving uproar. <br />
==Qi Kai 漆凯==<br />
Extolled by some as the author whose one book single-handedly redeemed Chinese writing of the entire twentieth century, Zhang was riding high on the tailwind of his enormously popular Xinling shi (History of the Soul, 1992) and seemed to have returned to the public forum with his discursive buoyancy revived and his sense of the “sacred” mission renewed. At first glance, this does not seem the same Zhang Chengzhi who was overwhelmed by the spiritual loftiness he had ascended to upon completing ''Xinling shi'' and pleaded to his readers in all earnest, “there will no longer be this “me” from now on. Please banish me from your memory. … I have even taken myself by surprise that with this book I could bring myself to such a screeching halt.”[ Zhang Chengzhi, ''History of the Soul'' (Guangzhou: Huacheng chubanshe, 1991) 311.] But did Zhang ever quit the public forum and banish his voice from the on-going dialogue with his readers afterwards? <br />
==Qu Miao 瞿淼==<br />
And did he accidentally join the ranks of those escapist intellectuals who self-righteously beat a retreat in the face of social repression and identity dislocation of the early 1990s? <br />
<br />
Indeed, at the height of his unexpected fame in 1992,[ Zhang Chengzhi made repeated statements in his essays written around this time that he had voluntarily terminated his career as a professional writer out of his desire to be embraced by the Muslim community and out of his disgust for what writers and intellectuals in general had failed to do in the face of rampant consumerist values.] Zhang did not hesitate to declare that his career as a professional writer had come to an end, and that he would retreat to the Muslim communities in the barren loess in Northwest China to begin his new life. While it is true that he verbally renounced his faith in and severed his tie with the mainstream intelligentsia, reality has proved otherwise: he could neither disinherit the dialogic potential of his earlier essays the same way as he allegedly cast off his ''Han'' Chinese upbringing, nor disown the intellectual milieu of his growth as though it were those business cards he symbolically tore up in disgust.[ This symbolic act is given an elaborate defense in one of his “position-statement” essays, “My Method of Tearing up those Business Cards,” published in Wuyuan de sixiang (Unassisted Thoughts) (Human wenyi chubanshe, 1999).] <br />
==Quan Meixin 全美欣==<br />
Zhang cannot give up the act of writing through which he once defied the false sanctity of official histories and celebrated the purity and incorruptibility of the ''Jahriyya'' Muslims,[ A sect Chinese Muslims who are often considered the inheritor of mystical Sufis of the religion of Islam.] and to which he owed the stage for exhibiting his extraordinary discursive power as well as his reinvented ethnic identity. While still pursuing his spiritual pilgrimage as a lone warrior, he could hardly remain an intellectual recluse in an imagined sanctuary. Although his views often turned hard-edged due to his combative and self-aggrandizing tone, we need not necessarily be put off by his ill-advised posturing, which is far more rhetorical than substantive. Rather we are urged to see beyond his argumentative mode and detect that ineluctable draw of cultural dialogics that lured him to charge right back to the frontline of the discursive war zones. <br />
<br />
Zhang’s essays published since mid-1990s prove most intriguing and forceful when they give vent to his critical views that deliberately blur the boundary between personal commitment with public conscience.<br />
==Sagara Seydou ==<br />
Seldom a believer of easy cultural synthesis, Zhang thrives in getting caught in the crossfire of public debates and wreaking havoc for the intellectual mainstream whose social legitimacy has fed off a complicitous liaison with the official and the ideological center. In a sense, what constituted the identity of his previous self, i.e., the “I” who nimbly narrated a hidden history of a suppressed people in ''History of the Soul'', was a persona already poised on the borders between public outcry and personal misgiving, between official histories and popular memoirs, between discourses of cultural criticism and identity politics. Akin to the self/other-conscious tone of Martin Buber’s ''I and Thou'', Zhang’s resort to “You” side by side with “I” as his discursive partner not only denotes the presence of a dialogic partner cued up by intersubjectivity, but interjects a critical awareness to set off the “unanimous intellectual escapism.”[ Here I am quoting the phrase from Dai Jinhua’s journal article “Hidden Narratives: The Politics of Mass Culture in the 1990s.” Her view is critically assessed by Chen Jianhua in his “Local and Global in Narrative Contestation: Liberalism and the New Left in Late-1990s China” carried in Journal of Asian Pacific Communication, vol. 9, Nos. 1 & 2, 113-29. ] <br />
==Shi Diwen 石迪文==<br />
Initially a survival tactic to avert political repression in post-1989 China, this latter movement gained popular currency in the early 1990s as some intellectuals and professionals who used to pursue political activism now withdrew into enclosed fields of specialist researches where they could claim professional excellence as their new moral high grounds and practice professional elitism as a testimony to their personal spiritual faith. These so-called “New Scholars” valorized scholarly research as “not just a matter of knowledge or profession, but more fundamentally, a form of life choice and value inquiry.”[ Chen Pingyuan, “Thoughts on Research of Scholarship History,” Xueren I, 2-6. ] Alongside this process of self-authorization, they also sported a sweeping disdain toward mass culture or other nonprofessional cultures. Was this a covert strategy of resisting moral degeneration, or a “club-spirit” rally of collective escapism in the guise of professional disinterest? <br />
<br />
==Shi Haiyao 石海瑶==<br />
Zhang’s answer rebukes the latter. Long before the first public debate over such issues took place, his own self-authorization in writing ''History of the Soul'' brought the “impartial” search for historical truth under critical scrutiny. Positing his ethnic unconscious as the testing site, Zhang launched an assault on the falsely fixed standards in writing ''Hui'' histories whose authority had been complicitous with the chauvinistic State ideology. He berated the methodological status quo in Chinese Muslim scholars’ historiography for tailoring local and ethnic memories to cater to the legitimacy of its hegemonic control. In the same vein, he called into question the validity of collecting and editing historical documents according to empiricist standards, chastising its total submission to a positivist view of historical development in the name of scholarly objectivity.<br />
<br />
==Si Yu 司妤==<br />
He specifically targeted the renowned Hui historian Yang Huaizhong whose investigation of ''munafeles'', ''Hui'' collaborators with ''Manchu'' and ''Han'' rulers, had, in Zhang’s view, internalized the reigning codes of power-knowledge alliance. Despite of his fine appraisal and extensive research, Zhang reproves Yang’s aloof stand:<br />
<br />
On the one hand, you try to reflect critically yourself and your tradition, on the other, you want to bring to light the suppression and violation committed against the human soul. How can the kind of subject you’re studying still be the same historiography? <br />
If Yang had yet to shake off the false sense of ethnic anonymity, Zhang does not make it any easier for himself when faced with the historical injustice inflicted upon the ''Huis''.<br />
<br />
==Song Jianru 宋建茹==<br />
At the Jinji Bao, a historical site of many quelled ''Hui'' uprisings in 19th century, he could hardly help chiding himself for not “avenging the historical wrongs” as a professional historian. He confesses in a 1996 essay entitled “Odes to Waves”: <br />
<br />
It so happened that I have the fortune of being a full-fledged academic historian, yet I examined every single detail (of official records) critically but could not offer any rebuttal. It so happened that I was born of ''Hui'' parentage, yet I attempted to skirt around it but could not escape this historical site---the wintry mist shrouding Jinji Bao pounded me wave after wave, pressing me to make a pledge, to declare a ''nietie'', to make good the pledge of being dedicated to the people I took rather casually years ago. <br />
<br />
Yang Huizhong, also known as Yang Mohammed Usiar, is a well-known Hui historian who has done crucial research on 18th Century Jahriyya Muslim uprisings. Zhang’s critical comments appear in T''he Heroes’ Paths in Wilderness'' (Shanghai: Zhishi Publishing House, 1994) 125.（文献无需翻译）<br />
<br />
==Su Lin 苏琳==<br />
This is not an occasional outburst of emotions for the sake of letting off his own guilt. This is sincere self-reproach to prod himself into keeping his ethnic memory and affective empathy from being worn thin by his years of academic studies, field work and research. Unlike the New Scholars’ chase of “disinterest” and neutrality, Zhang opts valiantly for the direction of racial and social activism: to knock down posts erected by “objective” histories, penetrate the walls of political and religious phobias and uncover the buried truths of ethnic repression and violence. One might query Zhang’s view of historical scholarship as emotive and skewed, thus running the risk of demeaning historiography into personal misgivings.<br />
<br />
==Tan Xingyue 谭星越==<br />
But in the era of cultural pluralism and ethnic identities, it is precisely the affective and personal that keep our ethnic awareness alive and urge us not to take boundaries of power and knowledge for granted. <br />
<br />
No doubt, Zhang enters the debate of “the ultimate concern” of the mid-1990s, but he does so on his terms. He puts forward an ethnographical approach consisted of a person’s affective propensities (''qinggan''), ethnic lineage (''xuetong'') and a “prefigured destiny” (''qianding''). These are interlocked and reciprocal in variety of ways to enmesh a person in a nexus of cultural dialogics. He then probes the illusion of professionalism in the form of an “originary question” (''yuanchu zhiwen'').<br />
<br />
==Tan Xinjie 谭鑫洁==<br />
He asks: “How do you account for your being in the face of your own soul when there is nothing scientific or ideological to fend you from this ultimate accountability?” To him what accounts for his ultimate humanist concern is his ''Hui'' ethnicity. Ethnicity, according to Michael Fischer, “ … is something dynamic, often unsuccessfully repressed or avoided. It can be potent even when not consciously taught; … something that institutionalized teaching easily makes chauvinistic, sterile, and superficial.” It is thus the “id-like” sentient and psychological that lay the ground for one’s ethnic/cultural conditioning and in turn bring it to bear upon one’s historical awareness. <br />
<br />
A sinicized Islamic term for “taking a devotional vow.” It is also known as Juyi in Chinese.<br />
Zhang 1999a, 37.<br />
Zhang Chengzhi, The Heroes’ Paths in Wilderness (Shanghai: Zhishi Publishing House, 1994) 125. <br />
Michael Fischer, ‘Ethnicity and the post-modern arts of memory,” in James Clifford and George Marcus, eds., Writing Culture: The Poetics and Politics of Ethnography (Berkeley: University of California Press, 1986) 195. （文献无需翻译）<br />
<br />
==Tan Yuanyuan 谭媛媛==<br />
Being ethnically predisposed as an “other” likewise makes Zhang acutely watchful of the State’s covert practice of ethnocentrism in the name of social progress and scientific rationality. Drawing on his renewed ethnic ethos, Zhang has no qualms in issuing a call to all historians: “… disinherit the whole positivist baggage of the conventional historiography, and seek out the complex intuitive faculty of your individual soul.” <br />
<br />
What about his image of a lone moral crusader? A great deal of ruckus has been raised over Zhang’s arguably obsessive stress on the “purity” and “truthfulness” of the ''Jahriyya'' Muslims; he is disparaged by some critics as “the most self-pleased” man in China today,” due precisely to his tireless and unsuspecting adoration of the close-knit and reclusive ''Jahriyya'' community.<br />
<br />
作为一个 "他者 "的民族倾向，同样也使张先生对国家以社会进步和科学理性的名义，隐蔽地实行民族中心主义的做法产生了敏锐的警惕。 借着重新焕发的民族气质，张先生毫无顾忌地向所有历史学家发出号召。"... 摒弃传统史学的全部实证主义包袱" "寻找你个人灵魂的复杂直觉能力" 。<br />
<br />
他的一个孤独的道德十字军形象呢？ 张先生对''贾里雅''穆斯林的 "纯洁性 "和 "真实性 "可以说是执着地强调，引起了很大的骚动；他被一些评论家贬为当今中国 "最自得其乐 "的人，"这正是由于他孜孜不倦地、不怀好意地崇拜着封闭而隐居的''贾里雅''群体。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 13:38, 16 December 2020 (UTC)<br />
<br />
作为一个“他者”的民族倾向，同样也使张先生对国家以社会进步和科学理性的名义，隐蔽地实行民族中心主义的做法产生了敏锐的警惕。借着重新焕发的民族气质，张先生毫无顾忌地向所有历史学家发出号召。“……摒弃传统史学的全部实证主义包袱”，“寻找你个人灵魂的直觉能力。”<br />
<br />
那么关于他的一个孤独的十字军形象呢？张先生对贾里雅穆斯林的“纯洁性”和“真实性”可以说是不断地进行强调，引起了很大的骚动；他被一些评论家贬为当今中国“最自得其乐 的人，”而这正是由于他孜孜不倦地、毫无戒心地崇拜着紧密而又隐居的贾里雅群体。”--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 03:08, 17 December 2020 (UTC)Yang Chenting<br />
<br />
==Tang Bei 汤蓓==<br />
Does this not make him one of those solitary seekers of moral perfection in a morally promiscuous age? Zhang’s admonishing axioms seem to answer in a seamless fit to Wang Xiaoming’s definition of a self-oriented search for ethical righteousness. As an alternative to the intellectuals’ direct involvement in politics of the 1980s, Wang emphasized the personal quality of ultimate concern and argued: “(1) you can only search for the ultimate value from your personal experience; (2) what you find is your own interpretation of what the ultimate value is, not the ultimate value itself.” Zhang seems to share the solitary seekers’ new sense of priorities in favoring a self-motivated quest for absent moral virtues, albeit transcendental and visionary. <br />
<br />
==Tang Ming 唐铭==<br />
But one facet of his writings forcefully rejects that equation: he has all along kept up public-minded criticism of social ills and moral depravities as a free-lance social/cultural critic. What the seekers of personal integrity and sublimation failed to hang onto Zhang has carried on with infinitely sharper insight and fiercer zeal.<br />
<br />
Zhang detects and detests the anxiety of these individuals to rise above the laity of social meanings and responsibilities as a way to avoid being an accomplice to ideological repression. And indeed his most scathing exposé has so far been reserved for the mainstream intellectuals rather than the money-grabbing ''New Riches'' or the consumerist mass. <br />
<br />
==Tang Yiran 汤伊然==<br />
<br />
When readers’ feedback to his ''History of the Soul'' heated up into a media squabble in 1994, Zhang burst onto the scene again with another of his tirades “Poets, why aren’t you indignant?” The essay is brimmed with scorn for the public for its total surrender to consumerism and their frantic drive for worldly pleasures; yet it is the intellectual mainstay who bear the brunt of his verbal onslaught. Zhang accused them of “selling out to monetary gains and worldly repute,” the news media of “swarming up like bees after the ‘big shots’ for petty favors and leftovers, and the cultural critics of “becoming painfully silent on any honest, principled, to-the-point criticism.” <br />
<br />
Zhang 1994a, 125.<br />
Zhang Yuanshan, “Zhang Chengzhi---the Most Self-Pleased Writer” at Xin yu si dianzi wenku (www.xys.org), listed under Zhang Yuanshan.<br />
Zhang Rulun et al, “The Humanist Spirit: whether and How Is It Possible?---Reflections on the Humanist Spirit, I” in Dushu 3: 3-13.<br />
For a fine critique of this shift of intellectual paradigm, see also Xu Ben. Disenchanted Democracy: Chinese Cultural Criticism after 1989 (Ann Arbor: The University of Michigan Press, 1999) 49-56. （文献无需翻译）<br />
<br />
==Tao Ye 陶冶==<br />
For a time, Zhang’s readers felt jabbed by his barbed comments on the gaping “void” of spiritual faith and rampant cynicism, philistinism and moral incompetence among the intellectuals. They were also exacerbated by his unmatched tribute to the ''Jahriyya'' Muslims who remained unperturbed by the hustle and bustle of economic boom elsewhere in China. All this led the public to conclude that Zhang’s posturing was cashing in on the polarization of the Haves and the Have-nots of China’s new social strata, and that with his accolades for “the poor men’s religion” he intended to push for the image of a “Me-alone Spirituality.”<br />
<br />
==Wang Meiling 王美玲==<br />
This grave misperception turned out to be the main ground for his detractors like Wang Shuo to lodge a protest, accusing him of getting rich with loyalties for his publications in Japan and overseas while turning hypocritically around to lecture the intellectuals at home in their weakness for cynicism, corruption and bankruptcy. <br />
<br />
Nothing could be further from the truth: although feeling at home with the rigid and barren habitat of the poverty-stricken Muslims, Zhang is not necessarily biased against material comforts or social development as some critics have labeled him to be.<br />
<br />
这种严重的误解竟然成为王朔等人诋毁他而提出抗议的主要理由，指责他依靠日本和海外出版的刊物事业一心一意地发大财，却还虚伪地反过来教训国内知识分子玩世不恭、腐败潦倒。 <br />
<br />
这一切都离不开此等事实：即张先生虽然对贫困穆斯林僵化贫瘠的生活环境感到十分亲切，但他并不一定像某些批评家所标榜的那样，会对物质享受和社会发展持有偏见态度。--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 14:46, 16 December 2020 (UTC)<br />
<br />
This grave misperception turned out to be the main ground for his detractors like Wang Shuo to lodge a protest, accusing him of getting rich with loyalties for his publications in Japan and overseas while turning hypocritically around to lecture the intellectuals at home in their weakness for cynicism, corruption and bankruptcy. <br />
<br />
<br />
这种严重的错误认识，成了像王朔这样的诋毁者提出抗议的主要理由，他们指责他依靠在日本和海外的出版物一心只想着致富，同时又虚伪地反过来告诫国内知识分子，说他们玩世不恭、腐败潦倒。<br />
<br />
Nothing could be further from the truth: although feeling at home with the rigid and barren habitat of the poverty-stricken Muslims, Zhang is not necessarily biased against material comforts or social development as some critics have labeled him to be.<br />
<br />
事实并非如此：尽管张先生对贫困穆斯林的僵硬贫瘠的生活环境感到熟悉亲切，但他并不一定像一些批评家所说的那样，对物质享受或社会发展抱有偏见。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 16:09, 16 December 2020 (UTC)Xiao Yining<br />
<br />
==Wang Xuan 王轩==<br />
Rather, he is adamant with the intellectuals’ frailties in the face of social malfunction and injustice as a result of harried economic policies, and he is outspoken about what little critical awareness the educated class can foster against the blindly raging “market forces” and the new alliances of wealth and power. In 1999, Zhang wrote a sequel “Again to the Honorable Teacher” to his 1991 tribute to Lu Xun, in which he firmly declares that he will not back down from his previous judgment on Lu Xun’s misfortune---why Lu Xun chose not to leave us a legacy of great volumes of scholarly or professional worth.<br />
<br />
Zhang Chengzhi and Zhang Wei initiated a heated round of ''bizhan'' (pen-combats) in the Literary Supplement of ''Wenhui'' Bao (Wenhui Daily, Shanghai) over the issue of mass consumption and culture with many writers who are more sympathetic with the marketized economy and consumerist culture. This essay by Zhang---“Poets, Why aren’t you indignant?” is featured as the leading editorial on August 7, 1994. <br />
Zhang Chengzhi, “Poets, Why aren’t you indignant?” in ''Wenhui'' Bao (Shanghai) (August 7, 1994).<br />
For further detail of this dispute, read Geremie Barmé, ''In the Red: On Contemporary Chinese Culture'' (New York: Columbia University Press, 1999) 304-309. （文献无需翻译）<br />
<br />
==Wang Yu 王煜==<br />
In fact, Zhang now argues, in less sarcastic yet firmer terms, why Lu Xun’s solitary yet relentless social and cultural crusades are gaining rather losing currency in 1990s’ China. He writes:<br />
<br />
The populace in this nation have little power or scarce hope. But they are quick to discover: when they suffer and despair under the heavy burden of tyrannical rule of the bureaucratic few, “the intellectual class” turn out to be, after politicians and money, another cruel oppressor. The broad masses want nothing more than being fed and clothed. But they need the intellectuals to keep up the basic and constant criticism of the social elite and the powerful. Otherwise, their plight would be unthinkable. <br />
<br />
==Wang Yuan 王源==<br />
We, as readers of Lu Xun’s ''zawen'', are surely struck by the familiar wording, the similar tone, and the unyielding views that have implausibly found their way back into Zhang’s essays over half a century later. We are also surprised at how candid and unaffected he is when making such social commentary from a position comparable to the Great Lu Xun. <br />
<br />
One is tempted to ask: is Zhang grandstanding? I think not. However, the causes for leaping to charges against his feisty offensive are worth looking into: they are, ironically, spawned off the same binary frame of mind that has been consistently used by the CCP ideologues to denounce the inroads made by “liberal bourgeois values;” yet such a frame of mind is also replicated by many of Zhang’s critics at home and overseas.<br />
<br />
==Wei Honglang 韦洪朗==<br />
Odd bedfellows resting on the same cultural logic, they argue that criticism of the intellectuals’ dislocation and impotence in current China is motivated by the either/or option. One is either directed by a regressive Party-led agenda to exert the authority of socialist ideological legacy while intimating their message amidst the consumerist ambience. Or he/she is motivated by a dissenting political force to jump-start a new round of political subversion while laying itself open to patronage of the West (mainly America)-centered global order. Zhang’s detractors from both these stances see eye-to-eye on his role in today’s cultural politics, following the either/or mode of straightjacket thinking.<br />
<br />
==Wei Yafei 魏亚菲==<br />
But I believe he is neither a firebrand of old egalitarian idealism nor an extremist with religious fundamentalist zeal. His self-styled apologist persona is neither a haughty custodian of monolithic values, nor a self-righteous model of narcissistic purity and perfection, nor a slick po-mo master showcasing newly imported goods. His is more of a lone outlaw in a “mobile warfare” in the Gramchian sense: preying on the unjust and corrupt elite, yet forever keeping the society at large at bay. <br />
<br />
Take the case of Zhang’s attitude towards “the people.” Pervasive social and cultural changes triggered by State-endorsed market economy had been set in place in China by mid-1990s which had led to seismic dislocation and reordering across the entire social spectrum.<br />
<br />
==Wen Sixing 文偲荇==<br />
The result is that familiar notions such as “the people” had been stripped of their usual ideological moorings, whereas the newly emerged social grouping was yet to be reckoned with. While the recent cultural warfare has struck a bitter discord between the Liberals and the New Leftists over the definition of the masses (''dazhong''), Zhang has been relentlessly lucid and unambiguous who they are---those of the disadvantaged and the impoverished in China today. He is evidently critical of the Liberals who are eager for China to partake of a global economic order and evolve into a liberal society with a rising middle class as the nucleus of its civic values, but tend to lose sight of how this class of well-off Chinese (most notably the New Riches) can emerge without tipping economic and social imbalances towards those at the lower rungs of the social ladder.<br />
<br />
其结果是，人们熟悉的概念，如“人民”，已被剥夺了他们通常的意识形态根基，而新出现的社会群体还有待考虑。虽然最近的文化战争在自由主义者和新左派对“大众”的定义上产生了激烈的分歧，但张却毫不含糊地明确了他们是谁——当今中国的弱势群体和贫困群体。他显然是重要的自由主义者,他们迫切希望中国参与全球经济秩序和发展成一个自由与崛起的中产阶级社会作为其公民价值观的核心,但往往忽视这类富裕的中国人(尤其是新兴富人群体)的出现，而不引爆经济和社会失衡以及影响刚刚起步的社会主义事业。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 13:50, 16 December 2020 (UTC)<br />
<br />
其结果是，"人民 "等熟悉的概念已被剥去了惯常的意识形态寄托，而新出现的社会群体却还没有被重视起来。 当最近的文化战在自由派和新左派之间就大众（''大中''）的定义发生激烈的争执时，张先生却毫不留情地明确了他们是谁--当今中国的弱势群体和贫困者。 他显然对自由派提出了批评，他们渴望中国参与全球经济秩序，并发展成为一个以中产阶级为公民价值核心的自由社会，但却往往忽视了这个富裕的中国阶层（最主要的是新富阶层）如何能够在不使经济和社会失衡向社会底层倾斜的情况下出现。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 14:39, 16 December 2020 (UTC)<br />
<br />
==Wen Xiaoyi 文晓艺==<br />
For that matter, he is also adamant with the Po-Mo culturalists whose extreme ''kowtowing'' to the market culture and its mass consumers is, by way of an odd twist, turned into propelling forces for the predominantly ''Han'' Chinese to regain a very ethnocentric mode of self-empowering in a renewed East-West confrontation.<br />
<br />
Although Zhang’s view on “the people” is in close proximity to those of the New Leftists, he does not convey them as if they were their carbon copies. Instead he distills the critical efficacy of their combat with the deceptive “mass culture” and implants it in his border-violating strategy as a mobile yet vital critiquing position.<br />
<br />
==Wu Kai 吴恺==<br />
Contrary to what he sometimes claims---to jettison the culpable intellectuals in the name of “religious” purity, Zhang has always felt the urge to recharge the power of the intellectual self as expository but not dispossessing, diagnostic but not agnostic, and independent but not self-insulating. The key to his border-crossing self is a dialogic interplay among multiple viable postures of the self while never allowing the self to be tied to a single rigid form of it. It is by negotiating between these individual stances of conviction that Zhang aims to create a vigilant and constructive ambience to see to the redress of social injustice. While revisiting Lu Xun in “Again to the Honorable Teacher,” he avidly called on Chinese intellectuals to embark on a solitary but enduring quest for the interests of the people at the lower rungs of the society.<br />
<br />
For further readings on this dispute, read Li Shitao, ed. Zhishi fengzi lichang: ziyou zhiyi zhizheng yu zhongguo xixiangjie de fenghua (The Position of Chinese Intellectuals: The divided intellectual circle over the issue of Liberalism) (Changchun: Shidai wenyi chubanshe, 2000).（文献无需翻译）<br />
<br />
==Wu Qi 吴琪==<br />
To engage in a dialogue with these masses, he observes, is for the intellectuals “to forever keep a watchful custody of such people against the socially established and the powerful.” And the masses will discover Zhang’s polemical writings, much as they did Lu Xun’s Zawen in 1930s, “there is always someone like Lu Xun who is cussing his heart, all alone in his crusade.” <br />
<br />
'''Discussion of this chapter: The ''xiaopin wen'' between ''xianshi sanwen'' and ''zawen'''''<br />
<br />
''King-Fai Tam''<br />
<br />
I would first of all like to commend the contributors of this chapter for their original, well researched and well articulated papers which represent a diversity of angles of approaching the study of essays, while sharing an interest in the polemical nature of the genre. <br />
<br />
Zhang Chengzhi, “Zaizhi xiansheng” in Wuyuan de sixiang (Unassisted Thoughts) (Changsha: Hunan chubanshe, 1999) 100-105.（文献无需翻译）<br />
<br />
==Wu Qiong 吴琼==<br />
Together, they constitute an eye-opener for me, given my interest in ''xiaopin'' wen and other similar works with a lyrical bent that shy away from discursiveness and argumentation. If the ''xiaopin'' wen writers have anything to say about politics and society, it is often with a bemused tone; and the most that one can expect from them is a lamentation of some unjust social phenomenon, accompanied perhaps by an expression of outrage and an ineffectual cry for change. In that sense, ''xiaopin'' wen can be said to have rejected one the basic tenets of the essay as a process of experimentation, questioning, reflection, and, indeed, essaying. Too often, it gestures superficially to the analysis of an issue, only to come down heavily on an emotional response at the end.<br />
<br />
鉴于我对 "小品 "文和其他类似的抒情作品的兴趣，这些作品加在一起，让我大开眼界。 如果说 "小品 "文对政治和社会有什么要说的话，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，''xiaopin''wen可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:WuQiong|WuQiong]] ([[User talk:WuQiong|talk]]) 13:21, 16 December 2020 (UTC)<br />
<br />
这些作品加在一起，让我大开眼界，让我对 "小品 "文和其他类似的抒情作品产生了兴趣，。 如果说 "小品 "文对政治和社会有什么要说的话，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，“小品”文可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 13:47, 16 December 2020 (UTC)<br />
<br />
鉴于我对 "小品 "文和其他类似的抒情作品的兴趣，这些作品加在一起，让我大开眼界。 如果说 "小品 "文对政治和社会有什么要说的，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，小品文可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 13:53, 16 December 2020 (UTC)<br />
<br />
鉴于我对 "小品 "文和其他类似的抒情作品的兴趣，这些作品加在一起，让我大开眼界。 如果说 "小品 "文对政治和社会有什么要说的话，那往往是带着一种无奈的语气；人们能从他们那里得到的最多的是对某种不公正的社会现象的哀叹，也许还伴随着一种愤怒的表达和对改变的无效的呼喊。 在这个意义上，''小品''文可以说拒绝了散文的一个基本原则，即把散文作为一个实验、质疑、反思的过程，事实上，也是散文的过程。 很多时候，它表面上摆出了分析问题的姿态，却在最后重重地落在了情感的回应上。--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 14:53, 16 December 2020 (UTC)<br />
<br />
==Wu Xiang 邬香==<br />
Yet, the four contributions to this chapter point out that there is a bigger world in the study of essays beyond ''xiaopin'' wen. The essay can, as Mary Scoggin argues, be cantankerous, recalling the image of a spear and a dagger, where one piece of ''zawen'' is more likely to elicit an equally cantankerous response than to put an issue to rest. With good reasons, we describe such exchanges as ''pizhan'' (battling with the pen). The essay is also a site where the essayist can consciously sculpt an image of himself, as Lu Jie and Liu Xinmin show in the cases of Zhang Wei and Zhang Chengzhi.<br />
<br />
==Wu Yilu 吴一露==<br />
Moreover, while one single piece of essay is indeed different from a treatise in that its brevity makes it ill-equipped to address an issue in great depth, essayists such as Zhang Wei and Zhang Chengzhi can resort to voluminous output, exhaustively exploring different shades of a question in one essay after another to build up a coherent position. Wang Ban furthermore approaches the essay as a sensibility, or a structuring device, with which a writer tells and retells a story, puts forward a proposition and modifies or denies it. As such, it replaces the novel as the form that best captures the consumerist ethos of urban China in the 1990s.<br />
<br />
==Wu Zijia 吴子佳==<br />
Yet, if a literary genre can take up so many shapes and forms, are we still justified to consider these shapes and forms as a uniform entity, to be analyzed and studies with the same methodology ? In my study of the essay, I have often been confronted with this question. In the New England Association of Asian Studies conference in October last year I raised a similar query in response to the presentations of Alexandra Wagner, Martin Woesler and Xinmin Liu: in what way can we consider works as diverse as those of Feng Zhi, Qu Qiubai, and a group of other writers that we discussed that day as essays? Now, in light of the four papers of this chapter, I would like to ask the same question again. <br />
<br />
==Xiao Shuangling 肖双玲==<br />
I will take the clue from Wang Ban when he considers the “polemic pole” for the essay, i.e., that which the essay stands against, and see whether we can understand what essay is but finding out what it is not. At different historical junctures and in different cultural contexts, the essay has served as the voice of the opposition and the marginal. Wang Ban has already alluded to Adorno’s “The Essay as Form” to underscore the institutional system of philosophy, the discourse of scientific positivism, and its attendant socio-cultural conditions of reification, to which the essay stands in opposition. Likewise, one can find a late twentieth-century parallel where the articulation of feminism and decolonization often takes the form of the essay. <br />
<br />
==Xiao Ting 肖婷==<br />
Yet, in the Chinese context, even if we narrow it down to the last two decades of the twentieth century, it is not entirely clear what the polemic pole of the essay is. Wang Ban believes that the polemical pole to contemporary Chinese essays to be identified as the Enlightenment and Marxist paradigm of teleological history and its literary counterpart: the novel of “revolutionary realism.” For the zawen she is examining, Mary Scoggin suggests that ''zawen'' spits in the face of a “discourse of beauty” that serves to mute criticism in ''the'' name of social and rhetorical graciousness, an attitude that essentially forbids ''zawen'' writers to say anything if they cannot think of something nice to say. <br />
<br />
==Xiao Xi 肖茜==<br />
Zhang Chengzhi, Xinmin’s subject, has made it abundantly clear that his essays are manifestations of a historical method that deconstructs Han chauvinism even as he has little by way of counter evidence to go by. Like Wang Ban, Lu Jie also pits the essay against the novel, but for a different reason, and with findings intriguingly different from that of Wang Ban. Wang Ban attributes the “metafictional” signs in Wang Anyi’s ''Shushu di gushi'' to the intrusion of the essayist sensibilities. In other words, it is her essayist touch that accounts for the tentativeness of her narrative. On the other hand, Lu Jie succeeds in showing that Zhang Wei the novelist is much more tentative and equivocal than Zhang Wei the essayist.<br />
《新民》的主体，张承志已经非常清楚地表明，他的散文是解构大汉族主义的历史方法的表现，尽管他几乎没有任何相反的证据可供参考。和王班一样，卢杰也把这篇文章与《红楼梦》对立起来，但原因不同，他的发现与王班的截然不同。王班把王安忆《叔叔的故事》中的“元化”符号归结为散文家情感的侵入。换句话说，正是她的散文家风格造成了她的叙述的不确定性。另一方面，卢杰成功地展示了小说家张伟比散文家张伟更加犹豫不决和模棱两可。--[[User:XiaoXi|XiaoXi]] ([[User talk:XiaoXi|talk]]) 13:49, 16 December 2020 (UTC)Xiao Xi<br />
<br />
张承志是《新民》的主人公，他非常直白地表明，他的散文是解构大汉族主义的历史方法的表现，尽管他几乎没有任何相反的证据可供参考。如同王班，陆杰也把这篇文章与《红楼梦》对立起来，但原因不同，并且他的发现与王班的完全不同。王班把王安忆《叔叔的故事》中的“元化”符号归结为散文家情感的侵入。换句话说，正是她的散文家风格导致她的叙述带有不确定性。另一方面，陆杰成功地展示了一个事实——小说家张伟，比散文家张伟，更加犹豫不决，更加模棱两可。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 02:30, 17 December 2020 (UTC)<br />
<br />
==Xiao Yining 肖伊宁==<br />
Even if one were to maintain that ''Jiuyue yuyan'', like ''Shushu di gushi'', is informed by the essayist sensibilities, one still has to consider why Zhang Wei’s essays are more categorical, and hence more simplistic and reductionist, in their assertion than the novel, whose meaning requires considerable teasing out. What is one to make of this discrepancy between Wang Anyi and Zhang Wei? What does it say about the two writers? And what do they have to say, if anything, about the essay and the novel?<br />
<br />
即使有人坚持认为《九月寓言》和《叔叔的故事》一样，都是受散文家的情感影响的，但我们还是要思考为什么张炜的散文在论断上比小说更直截了当，也因此更为简单明了，而他的小说的意义却需要相当多的梳理推敲。怎么去理解王安忆和张炜之间的这种差异呢？对于这两位作家有什么看法呢？他们对这篇文章和小说有什么要说的吗？<br />
<br />
In various ways, our contributors also look into the self-image the essayists construct for themselves as they participate in the cultural polemics at the end of the century.<br />
<br />
在本世纪末的文化论战中，我们的撰稿人也从不同的角度审视了散文家为自己建构的自我形象。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 15:56, 16 December 2020 (UTC)Xiao Yining<br />
<br />
==Xie Fan 解帆==<br />
Gone, apparently, is the supercilious pose of the ''xianshi'' essayist who, to paraphrase Lu Xun’s famous translation of Kuriyagawa Hakuson, “sits in a rocking chair by the stove in winter or puts on a bathrobe in summer to drink tea and chat casually with one’s good friends about things that do not give one a headache.” Rather, as our contributors succeed in pointing out, headache is precisely what our essayists aim to provide. Even though they also affect varying degrees of reclusivity or compromise, they always come back later to the polemic fray with renewed vigor. I have in mind such instances as Zhang Wei’s repeated claim to find a monastery in the mountains where he will study all by himself for a year even as he goes around giving advice to his readers on how best to resist the corrupting influences of mass culture. <br />
<br />
==Xie Ziyi 谢子熠==<br />
Similarly, the ''zawen'' writer distance themselves from the overtly declamatory tone with the sole purpose of making their gripes more readily stomachable, and their voices more readily heard. Zhang Chengzhi’s temporary withdrawal into religious isolation is another example, for, after a brief period of reclusivity, he enters once again the public sphere with deeper conviction and a broader agenda. In light of Wang Ban’s discussion, Wang Anyi’s case is perhaps less clear-cut than the rest. To be sure, she seems to have adapted rather well to the new consumerist society that commodifies literature; yet, it is clear that there is a serious intent in her deployment of the essayist sensibilities. <br />
<br />
==Xu Jia 徐佳==<br />
In fact, to the extent that ''Shushu di gushi'' has challenged the master-narrative with which the life’s progress of a rehabilitated rightist is often told, I would argue that the essayist sensibilities, far from being irrelevant to history, can be put to historical use. The works of Zhang Wei, Zhang Chengzhi and Shao Yanxiang can perhaps supply us with a footnote to the historical relevance of the essay.<br />
<br />
'''The 20th Century Chinese Essay - Characteristics, Actors, and Trends'''<br />
<br />
''Martin Woesler''<br />
<br />
'''Abstract'''<br />
<br />
In the first part of my paper, which deals with the characteristics of the essay, I will start with a definition of the essay as a non-fictional subjective representation in a free form: “Essay”, in Chinese mostly ''sanwen'' 散文, is a genre term for shorter, self-contained nonfictional prose texts, in which the author tries to mediate individual experiences on an object or a question using a subjective I-perspective.<br />
<br />
==Xu Jing 许晶==<br />
I will introduce the hypothesis that the Chinese and the Western essays belong to the same international genre and try to prove it by showing cross-cultural similarities both in form and content. However, there are special local characteristics of the Chinese essay, which I will name.<br />
<br />
In the second part, I try to narrate the beginnings of the rediscovery of the essay in the early 1980s. Not before 1995 did international scholarship start to use common philological methods to explore single essayists or the essays of groups and to write a history of the Chinese essay. Then I will show the topical development of political and apolitical essays.<br />
<br />
In the third part, I will ask, who were the major players in the Chinese essayism of the 20th century? <br />
<br />
==Xu Jing 许静==<br />
I will introduce Lu Xun, with his sharp, polemic subgenre for daily-political use, the ''zawen''. Analysis reveals that he still remains the most-read essayist, not because of his ''zawen'', but because of his reminiscences and lyrical essays. Using the examples of the most often reprinted essays, “The Back View” (Zhu Ziqing 1928b), “The Moonlit Lotus Pond” (Zhu Ziqing 1927), “Splashing Oars and Lantern Light on the Qinhuai River” (Zhu Ziqing 1924), “Wild Vegetables of my Home Region” (Zhou Zuoren 1925), “Listening to the Cold Rain” (Yu Guangzhong 1974) and “In Memoriam of Xiao Shan” (Ba Jin 1979b), I will show that moving essays form the top tier of the genre. I will also try to stimulate further analytic works by giving hints for examples of promising intertextual and intersubjective comparison.<br />
<br />
==Xu Mengdie 徐梦蝶==<br />
In the fourth section, I will name contemporary trends in essay writing. After the Cultural<br />
<br />
Revolution essays came from the perspective of an authentic eye. In the 1980s and especially in the 1990s, individualism demanded a critical reflection on the satisfaction of personal consumption needs and tried to give a personal orientation, as essayists pleaded for moral virtues. Other essays in the 1980s and 1990s were written with a kind of new subjectivism, targeted away from contemporary contradictions but appealing to the feelings of the audience by creating either a positive or a negative world. <br />
<br />
The fast-paced nature of current Chinese society demands diverting and short texts. There is also increasing consciousness of individuality, for which the essay is the most direct form of subjective expression, even more direct than the poem which is mediated by its metrical and formal demands.<br />
<br />
==Xu Pengfei 许鹏飞==<br />
In China we see a renewed interest in discussing social-political issues through the medium of the essay, as was the case in the 1920s and 30s. We become conscious of the banality of daily life when it is being used as a literary topic, as in the essay, which most commonly treats the genre of everyday life. The de-ideologization of Chinese society led to a rediscovery of the apolitical essays, dating from the Republican era, especially from the years 1923 to 1928. In the 1990s, the essayistic culture of political criticism of the 1980s has vanished; the only political relic is patriotism, for example expressed in the monograph published in 1996, ''China can say no! – Possibilities for politics and emotions in the period after the cold war'' (see ''China can say no''!).<br />
<br />
==Yang Chenting 杨晨婷==<br />
<br />
'''1. CHARACTERISTICS<br />
<br />
1.1 Defining the essay as a non-fictional subjective representation in a free form'''<br />
<br />
Similar to international literature, the basic subdivision of literature in China in general is one in three types: epic (with ''xiaoshuo'' (fiction), sanwen (here in the broader meaning non-fictional prose)), lyrics ''shige'' (lyrics) and ''xiqu'' (drama). Though there is no pure epic form, fiction and prose are often jointly addressed with the Chinese term “''wu yunwen''” which corresponds to the term “epic” in the West. The types may be distinguished roughly by their nature in the following way: In the epic, bygone events are retold, a broad, filled story dominates the foreground. In the lyrics, the reader is encouraged to feel the current sensations and often confessionlike feelings of the poet.<br />
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1. 特征<br />
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1.1将本文定义为一种非虚构的主观自由表现形式<br />
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与国际文学类似，中国文学的基本细分一般是三类：史诗（小说、散文（这里指广义的非虚构散文））、诗歌和戏剧）。虽然没有纯正的史诗形式，但小说和散文常常被合称为中文的“无韵文”对应西方的“史诗”一词。从性质上看，这几种类型可以大致区分为以下几种。在史诗中，过去的事件被重述，一个宽广的、充实的故事占据了重要位置。在歌词中，鼓励读者去感受诗人当前的感觉，往往是告白式的感受。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 03:05, 17 December 2020 (UTC)Yang Chenting<br />
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==Yang Hairong 杨海容==<br />
The drama recalls a self-contained action directly in monologue or dialogue and in this way unburdens the re-creative imagination of the readers/spectators through it. The essay as a genre of the epic is a detached non-fictional subjective representation in a free form.<br />
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“Essay,” Chinese mostly ''sanwen'' 散文 , is a genre term for shorter, self-contained non-fictional prose texts, in which the author tries to mediate individual experiences on an object or a question out of subjective I-perspective. This it tries associatively and from different sides, not as a text for daily use, but with artistic or educationally demanding means of language, nevertheless in an accessible form. The resource is mastered by the essayist sovereignly and the topic is seen in a larger context and can even be presented humorously. Free-dom in form and content is essential for the essay.<br />
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==Yang Hui 阳慧==<br />
Different perspectives range in the international genre of the essay: Genres are primarily divisions of literature through the scholarship of literature for specialized contemplation and in order to be able to compare similar texts more easily. On the other hand, subcategoring the essay in too many small entities, questions the sense of such subdivisioning in reference to hermeneutic findings. One must also stay aware of the changing nature of literature itself and the relativity of the scientific perspective, which is still a timely one, even if its accepted internationally.<br />
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Regional deviations seem less important for the essay than for established genres like short stories, novels etc., and far less important than for poems. <br />
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==Yang Yi 杨逸==<br />
All these other genres are seen as international genres. My hypothesis, that the Chinese and the Western essay also belong to the same international genre maybe proved by the crosscultural mutualities both in form and content.<br />
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In the 21st century, the world is growing together and culture is mainly determined by the grade of modernization. The Chinese essay, as we find it in newspapers today, has taken on the form and content of the Western essay and is aimed at a target group comparable to that of the Western essay. <br />
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==Yang Yue 杨悦==<br />
This is a second hint that the modern Chinese essay belongs to the international genre of the essay. Even though the translation of ''duanpian xiaoshuo'' with ''short stories'' is commonly accepted, both are less closely related than the Western essay and its Chinese counterpart. The definition, which I developed out of a sample of more than 5000 modern Chinese essays, fits also the special international understanding of the essay (following Bolz 13:269-272 on the development of the western essay; Butrym 1989 on the theory of the western essay). <br />
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The choice of the term “''sanwen''” instead of “''suibi''” (familiar essay) or “''xiaopin wen''” (short literary piece) is of course arbitrary, but it corresponds to the present usage. In about 200 essay collections and histories between 1949 and 1996 known to the author, ''sanwen'' turned out to be the common expression, ''xiaopin'' was used only in one out of 25 essay titles of the PR China, in one out of 14 Taiwanese, and one out of ten Hong Kong publications.（文献无需翻译）<br />
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这是中国现代散文属于国际散文文体的第二个暗示。尽管写“短故事”的"短篇小说"的翻译被普遍接受，但两者之间的联系却不如西方散文和中国散文紧密。这一定义是我从5000多篇现代中国论文样本中得出的，也符合国际上对这篇论文的特殊理解。<br />
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当然，用“散文”代替“随笔”或“小品文”是随意的，但它符合现在的用法。在1949年至1996年作者所知的约200本杂文集和历史中,“散文”更为常见,而只有1/25的中国文章标题、1/14的台湾出版物，以及1/10的香港出版物使用“小品文”。--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 02:16, 17 December 2020 (UTC)<br />
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==Yang Ziling 杨子泠==<br />
Besides the trend towards a globalized society, first expressed in Zhou Zuoren's call to adopt the English essay style, there are special local characteristics of the Chinese essay. How is the Chinese essay to determine culturally, what makes it “Chinese”? In the occidental essay the ''form'' seems to be a more important criterion of differentiation than in its Chinese counterpart. In China even those texts are included, which have only a similar content, but cross the borders of the formal generical framework. This can be shown with Cheng Ming-Lee, who subcategorises the “unfinished diary” or the “unfinished letter”. Those texts belong - within the Western context - to texts of personal use and therefor to the non-fictional prose works. Only after they have been altered into essays (Cheng Ming-Lee: “essay in diary form” and “essay in letter form,” see Cheng Ming-Lee), they are accepted as essays.<br />
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周作人是第一个呼吁采用英语文风来体现全球化社会趋势的，除此之外，中文杂文还具有地方特色。 中文杂文如何在文化上定义，是什么让其更加“中国化”？ “形式”在西方杂文里，比在中文散文中，更为一个重要的区分标准。 在中国，甚至包括那些内容相似的文本，但都跨越了正式通用框架的边界。 程明利（Cheng Ming-Lee）将“未完成的日记”或“未完成的信件”分类，进而证明了这一点。这些文本在西方语境中属于个人使用的文本，因此属于非虚构的散文作品。 只有在将其改写之后，人们才称之为杂文。--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 01:44, 17 December 2020 (UTC)<br />
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周作人是第一个呼吁采用英语文风来体现全球化社会趋势的，除此之外，中国散文还具有地方特色。从文化上来看，如何定义中国散文，是什么让其更加“中国化”？与中国散文相比，“形式”在西方散文中似乎是更为重要的区分标准。 在中国，甚至包括那些内容相似的文本，但都跨越了正式通用框架的边界。 程明利（Cheng Ming-Lee）将“未完成的日记”或“未完成的信件”分类，进而证明了这一点。这些文本在西方语境中属于个人使用的文本，因此属于非虚构的散文作品。 只有在将其改写之后，人们才称之为杂文。--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 02:23, 17 December 2020 (UTC)<br />
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==Yao Cheng 姚诚==<br />
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This tendencial broader understanding of the essay in China can be traced back directly to the connotation, that the term ''sanwen'' possesses in Chinese: ''wú yùnwén''“non-rhythmic prose,” which originally meant all non-fictional prose. In this broader meaning, also texts for personal or everyday use are included. However I deal only with ''sanwen'' in the narrower meaning “short literary essay pieces”.<br />
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Further differences are that Chinese essays often have ideological contents and show stylistic characteristics like repetitions and the usage of sayings.<br />
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这种对中国论文的倾向性更广泛的理解可以直接追溯到“sanwen（散文）”一词的中文含义：“wúyùnwén（无韵文）”，“非韵律散文”，它最初是指所有非虚构的散文。 在这种更广泛的含义上，它还包括个人或日常使用的文本。 但是，我只用狭义的“散文”来处理“sanwen”。<br />
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进一步的区别是，中国散文往往具有思想内涵，并表现出重复性和俗语性等风格特征。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 13:46, 16 December 2020 (UTC)<br />
在中国，这种对散文更广泛理解的趋势，可以直接追溯到“散文”一词在中文里所具有的内涵:“无韵文”“非韵律散文”，最初指的是所有非虚构的散文。在这个更广泛的意义上，个人或日常使用的文本也包括在内。但我说的“散文”只是狭义的“短篇小片段”。进一步的区别是，中国散文往往具有思想内容，并表现出重复、用语等文体特征。--[[User:XiaoXi|XiaoXi]] ([[User talk:XiaoXi|talk]]) 13:53, 16 December 2020 (UTC)Xiao Xi<br />
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==Yao Jia 姚佳==<br />
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'''1.2 I will describe the beginnings of the discovery of the essay.'''<br />
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Despite the increase in essay writing from 1979 on, it took a decade for the first theoretical reflections on this phenomenon to appear. It took another decade before the international scholarship of Chinese Studies became aware of the phenomenon of the essay. <br />
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In the 1980s, Chinese scholarship made a first major approach to reflect on essay literature by writing essay histories and collecting papers, which concentrated first on the essayistic work of single authors like Lu Xun. Also two essay conferences in the 1990s showed no move towards international scholarship. Not before 1995 did international scholarship started to use common philological methods to explore single essayists (on Gaylord Leung [Liang Xihua] 梁錫華 Kubin 1995, on Wang Meng 王蒙 Woesler 1995, on Liu Zaifu 劉再復 Mansberg 1995 [unpublished]) or essays of groups (on 'Xīnyùe pài 新月派' Wagner 1996).<br />
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==Yi Huan 易欢==<br />
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Not before the second half of the 1990s, did a history of the Chinese essay using the means of Western philology appear (Woesler 1998). For the first time, the essay was included in Western anthologies of literature as a genre equal to fiction and poetry (''The Columbia Anthology of Modern Chinese Literature'' 1995, see Lau/Goldblatt, ''Modern Chinese Literary Thought'' 1996, see Denton).<br />
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Regarding the valuing of essays in China, Taiwan and the West, there are regional differences: In the States, essays are often chosen according to Western taste and totally unknown authors are given as much space as established ones. In Taiwan, Lu Xun has been banned for a long time, but today, in my survey, which Chinese essayists are printed the most in the 1990s, he ranks 16th.<br />
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==Yi Zichu 义子楚==<br />
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If one only take modern authors into account, he even ranks 12th. Hong Kong literature on Yu Guangzhong has been censored by Huang Weiliang in favor for the first (see Lin Yaode, 50), and Wang Meng has been overestimated in the People’s Republic of China due to his political post.<br />
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Still it remains a ''desideratum'' to get the most important Chinese essays in Western translation. Currently at least three essay collections in English translation are in the reviewing process (Tam King-Fai [announced]) or already published (Pollard 1999, Woesler 2000). Pollard's selection is a highly subjective and eclective choice of essays, covering even the premodern essay. Most of the contributors to the collection in hand met in 2000 on a first international conference on the essay.<br />
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==You Yuting 游雨婷==<br />
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In the years to come, a new ''Bonn History of Chinese Literature'' will grant the essay its proper place with two to three volumes only dedicated to the ''biji, youji'' and other essays.<br />
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'''1.3 20th Century Development and Hindrances'''<br />
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The topical development of political essays sees a shift from the enlightenment-educational essay, which emerged in 1907, to the daily-political essays in the 1920-30s, further to anti-Japanese propaganda in the 1940s and ideological propaganda in the 1950s and 1960s. In the 1980/90s, the discussion of politics of daily interest form a smaller part than in the 1920/30s. In the 1980s all genres including poems and essays were used for the critic against the master narrative of Communism or the Maoist understanding of art as serving ideology.<br />
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==Yu Ni 余妮==<br />
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Whilst the 1980s saw a revival of political issues in terms of discussion on the best system of society, (also in literature in general and in film) to a mere unpolitical and again more philosophical-moral theme spectrum in the 1990s, where essayists define their role, first of all to counterpart the consume-orientation of the masses. (Yu Guangzhong's essay “The Wolves are Coming” shows that the ideological perspective did not only harm mainland essaywriting, see Yu Guangzhong 1977.) The essay seems to be the only genre in China which has kept its educatio-nal claim with the exception of essays which claim to be “art pourt l'art”.<br />
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I mentioned the lack of translations in Western languages. One of the reasons might be the impression of some scholars that many of the Chinese essays were just propaganda. <br />
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==Yuan Shiqi 袁诗琦==<br />
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This might be true for the 1940s and even the 1950s, but nowadays this has changed, as the overwhelming majority of publications prove. This demands a closer look: Since 1949, politically affirmative literature has been encouraged by the government, resulting in a statistical paradox: not the affirmative authors and their texts form the majority of the essayists read in the 1990s, but the critical essayists, whose texts oppose the order to serve politics through their apolitical, sometimes even defiant character. In the 1990s, the texts of 1920s/1930s Republican China are still as often reprinted as their contemporary counterparts. Obviously we can conclude that the politically affirmative essay of the 1950s only survived in special political essay collections and is no longer written by famous contemporary authors nor read by the Chinese audience in the beginning of the 21st century.<br />
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在20世纪40年代甚至50年代，这可能是真的，但如今，正如绝大多数出版物所证明的那样，情况已经改变了。这需要更仔细的观察:自1949年以来,在政治上积极的文学一直在政府的鼓励下,导致了统计上的悖论:在20世纪90年代的散文家中，大多数人不是持肯定态度的作者而是持批判态度的散文家，他们的文章是非政治的、有时甚至带有挑衅特征，以此来反对为政治服务的秩序。在20世纪90年代，中华人民共和国二三十年代的文本仍然和当代中国的文本一样被重印。显然，我们可以得出这样的结论:20世纪50年代的政治肯定随笔只存在于特殊的政治随笔集中，在21世纪初，当代著名作家的作品和中国读者的阅读都将不复存在。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 01:22, 17 December 2020 (UTC)<br />
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==Yuan Tianyi 袁天翼==<br />
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In restrictive regimes, where freedom of speech is not guaranteed, people still have different political ideas. To speak out directly is unhealthy, so in these countries people use art to express their differences. The most direct way of expressing political ideas in art is literature. To trick the censors, one must find indirect ways of expression. In an exhibition of ''Tendency Quarterly'', 16 banned Chinese magazines were displayed. Most of the magazines choose the poem as their favorite form to express political thoughts. After having been banned, some magazines went abroad and now are published in exile. The internet has added a number of underground magazines, which are available also inside mainland China. In the last years of the 20th century, one can find an increase of essays in these magazines. This might be a hint, that the authors dare to speak out more directly.<br />
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在限制体制下，言论自由得不到保障，人们仍然有不同的政治观点。直接说出来是不健康的，所以在这些国家，人们用艺术来表达他们的差异。艺术中表达政治思想最直接的方式是文学。要骗过审查者，人们必须找到间接的表达方式。在“趋势季刊”展览中，展出了16本被禁的中文杂志。大多数杂志选择诗作为他们最喜欢的表达政治思想的形式。在被禁之后，一些杂志社搬到了国外，现在以流亡的方式出版。互联网增加了地下杂志数量，这些杂志也可以在中国大陆境内阅读。在20世纪的最后几年里，人们可以在这些杂志上发现散文数量越来越多了。这可能是一个暗示，暗示作者敢于更直接地表达出来。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 02:23, 17 December 2020 (UTC)<br />
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==Yuan Yuchen 袁雨晨==<br />
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The topical development of the unpolitical essay starts with the everyday-topics of Zhu Ziqing (“On Dreams,” see Zhu Ziqing 1928c) and Zhou Zuoren from 1917 (''My Own Garden'' 1923, “The Fly” 1924, “Reading on the Toilet” 1936), with a caesura 1927, when the political essays became the main stream, until the late 1930s, when the unpolitical essay was eliminated totally by the anti-Japanese movement. It didn't recover until the 1970s, when life turned back to normality and normal things became topics of interest because of their long absence. Again in the 1990s, the unpolitical essay boomed also due to less interest in political issues and the need for a new orientation in the new found world of mass consumerism.<br />
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==Zeng Fangyuan 曾芳缘==<br />
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'''2. Actors: Lu Xun, Zhu Ziqing, Ba Jin, Wang Zengqi, Yu Guangzhong'''<br />
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Who were the major players in the Chinese essayism of the 20th century?<br />
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Here is not the place to recount the struggle, which many of the today well-known heroes of the May-Fourth Movement had to establish their literary values and narrative. Unlike today, at that time the authors were also editors and publishers of magazines and therefore had a strong position in the cultural field.<br />
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One thinks first of Lu Xun, who invented a sharp, polemic subgenre for daily-political use, the ''zawen''. In his own, broad understanding of ''zawen'', it could contain poems, short stories, drama etc. From a genial writer of short stories, he turned to ''zawen'' for the rest of his life, leaving behind a legacy of more than 700 essays. <br />
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==Zeng Liang 曾良==<br />
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During his lifetime, with his sharp attacks, he was the most known essayist. But these essays were of daily-political interest only and are seldom read today. Analysis reveals now that he stills stays the most often read essayist until the end of the 20th century. Not his ''zawen'', but the following reminiscences and lyrical essays remain until the end of the century in the top-ten list of essays: “Autumn Night” (Lu Xun 1925b), a lyrical essay from ''Wild Grass'', in “Mr. Fujino” (Lu Xun 1926c), Lu Xun remembers his Japanese teacher, in “The Kite” (Lu Xun 1925a) he remembers how he hurted his younger brother's feelings once, and “From Hundred Plant Garden to Three Flavour Study” (Lu Xun 1926b), which recounts his childhood experience also with classical literature. <br />
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==Zeng Xinyuan 曾心媛==<br />
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The other most often printed essays are from Republican or modern times: The first is “The Back View” (Zhu Ziqing 1928b). With his whole work, this author ranks shortly behind Lu Xun. From this and other essays one can derive the criteria for essay best sellers in the P.R. of China: In “The Back View,” filial piety is the driving factor, parallelistic and repetitive structures in the atmospherical nebulous “The Moonlit Lotus Pond” (Zhu Ziqing 1927), also written by Zhu Ziqing, whose style easily may seem mannerist to the Western reader. In “Splashing Oars and Lantern Light on the Qinhuai River” (Zhu Ziqing 1924) the author describes a beautiful landscape and makes ancient customs alive again. Nostalgic home feelings are the emotional identification element in “Wild Vegetables of My Home Region” (Zhou Zuoren 1925).<br />
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==Zeng Yanhu 曾雁湖==<br />
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Yu Guangzhong is represented in this list with the nostalgic “Listening to the Cold Rain” (Yu Guangzhong 1974). In Ba Jin's most often reprinted essay “In Memoriam of Xiao Shan” (Ba Jin 1979b) he remembers his wife. <br />
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Works of authors who decided to serve an ideology are far less often reprinted than the eight authors found to be leading: Mao Dun and Guo Moruo (rank 15) are mentioned in the average as seldom as Lu Xun in Taiwan and Yang Shuo (ranks 30) appears only half as often.<br />
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Therefore one can state, that unpolitical, moving essays form the top.<br />
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For a list of the 36 most often (re)printed essayists, and the top 59 essays please see the mentioned monograph (Woesler 1998b).<br />
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==Zhang Hu 张虎==<br />
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The huge number of essays and essayists offer many possibilities for intertextual and intersubjective comparison, out of which only some thoughts can be indicated here due to lack of space. They might stimulate further analytic works. Lu Xun, Zhou Zuoren and Zhu Ziqing wrote about the same occasion, the massacre on March 18, 1926 quite differently. Zhu Ziqing attacks the government directly and promises it a soon collapse (“Report of the Government’s Great Massacre,” Zhu Ziqing [1926]). Lu Xun described the massacre in an unctuous chant instead (“Jinian Liu Hezhen jun” Lu Xun 1926a), and Zhou Zuoren bitter-humorously in his essay “Different Ways to Die” (Zhou Zuoren 1926).<br />
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Different ways of coming into terms with the 'Cultural Revolution' we can see in the essays of Ba Jin, Bing Xin, and Wang Meng: Ba Jin enlucidated unsparingly to the extend of self-accusation (Ba Jin 1979a).<br />
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大量的散文和散文家为互文性和主体间性的比较提供了许多可能性，但由于篇幅有限，这里只能表达一些想法。它们可能激发进一步的分析工作。鲁迅、周作人、朱自清对同一事件——1926年3月18日的大屠杀——的描写则截然不同。朱自清直接攻击了政府，并断定它很快就会崩溃(朱自清《政府大屠杀报告》[1926])。鲁迅用虚情假意的歌谣(《纪年刘和真君》鲁迅1926a)描述了这次大屠杀，而周作人则在他的散文《不同的死法》(周作人1926)中诙谐而辛辣地描写了这次大屠杀。<br />
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从巴金、冰心、王孟等人的文章中，我们可以看到巴金对“文化大革命”的几种不同的看法:巴金的狂热达到了自我谴责的程度(巴金1979a)。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 13:43, 16 December 2020 (UTC)<br />
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==Zhang Hui 张慧==<br />
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Wang Meng dealed with it humorously (Wang Meng 1980), Bing Xin tried to pretend continuity by naming her works after the 'Cultural Revolution' with the same titles as before: The successful collections ''Letter to the Children'' (Bing Xin 1931), and ''Letter to the Children, vol. 2'' containing texts since 1958, were followed by ''Letter to the Children, vol. 3 ''with texts since 1978. In her “Autobiographical Notes” (Bing Xin 1982) she simply skips the 'Cultural Revolution'.<br />
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A trip in early August 1923 (Mei/Wu, 46) with Yu Pingbo to the Qinhuai river, which Zhu knew from an earlier visit (Chen Xiaoquan, 68), inspired both to write in the same year at the age of about 24 and 26 an essay with the title “Splashing Oars and Lantern Light on the Qinhuai River” (Zhu Ziqing dated 10/11, 1923, Yu Pingbo dated 8/22, 1923, jointly published in ''Eastern Miscellany''), an English translation by Hu Shiguang can be found in ''Chinese Literature'' 1 (Spring 1988) Yu 162-172, and Zhu 173-182 resp. Zhu Ziqing and Yu Pingbo continue here a tradition of Chinese poets, writing poems on a common experienced journey to compete with each other. I found, that Zhu Ziqing's essays is more persuading.<br />
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王萌幽默地处理了这一问题（王萌1980），冰心试图通过在"文化大革命"后用与以前相同的标题命名自己的作品来假装连续性：成功收藏了《给儿童的信》（冰心1931） ）和“给孩子的信，第一卷， 2”（包含自1958年以来的文字），其次是“给孩子的信”（第一卷）,3”自1978年以来一直使用文字。在她的“自传笔记”（Bing Xin 1982）中，她只是跳过了“文化大革命”。<br />
<br />
朱元培在1923年8月上旬（梅/吴，46岁）与秦淮河的一次旅行（陈小泉，68岁）认识了秦淮河，这激发了双方在同年24岁左右写诗的初衷。 26一篇题为“在秦淮河上泼桨和灯笼光”的文章（朱自清1923年10月11日，于平波1923年8月22日，在《东方杂记》上共同出版），英文翻译胡世光的著作可以在《中国文学》 1（1988年春季）中找到Yu 162-172和Zhu 173-182。朱自清和余平伯在这里延续了中国诗人的传统，在经历了共同竞争的共同经历中创作了诗歌。我发现朱自清的论文更具说服力。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 02:22, 17 December 2020 (UTC)<br />
<br />
王蒙幽默地处理了这一问题（王蒙1980），冰心试图以'文革'后的作品命名，标题与以前相同，以假装连续性。成功的作品集《给孩子们的信》（冰心1931年）和《给孩子们的信，第二卷》收录了1958年以来的文字，随后又出版了《给孩子们的信，第三卷》，收录了1978年以来的文字。在她的《自述》（冰心1982）中，她干脆跳过了'文革'。<br />
<br />
1923年8月上旬（梅/武，46）与俞平伯到秦淮河游玩，朱自清早年曾到过秦淮河（陈孝全，68），激发了两人的灵感，两人在同年分别约24岁和26岁时写了一篇题为《秦淮河上的溅桨和灯火》的文章（朱自清10/11。1923年，俞平伯日期为1923年8月22日，合刊于''东方杂记''），胡世光的英译本见''中国文学''1（1988年春）俞162-172，朱173-182 resp。朱自清和俞平伯在这里延续了中国诗人的传统，在共同经历的历程中写诗，互相竞争。我发现，朱自清的文章更有说服力。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 03:07, 17 December 2020 (UTC)<br />
<br />
==Zhang Ling 张玲==<br />
<br />
Wang Meng, Jia Pingwa and others wrote essays entitled “Falling leaves” (Jia Pingwa 1981, Wang Meng 1989) on the transitoriness of life in the allegory of falling leafs. It is interesting and surprising to discover the similarity between a, the differences between the description and interpretation of the falling leaves and b, the differences between the different authors' self-understanding and philosophy. One may compare essays entitled “On dreams” with 58 years difference in their origin (Zhu Ziqing 1928c, Bing Xin 1986). Moreover it is interesting to compare conceptions of essayism as we can see in Lu Xun's theory of “emerging” and “blossoming” and Zhou Zuoren's theory of the synthesis of the gongan school and the English essay. <br />
<br />
==Zhang Peiwen 张佩闻==<br />
<br />
'''3.Trends<br />
<br />
3.1 The essay as a snapshot of contemporary thoughts'''<br />
<br />
What is the state of contemporary essay writing in China? Its position should be brought into its proper relationship to recent approaches, perspectives and terms of categorization, like post-modernist elements, post-colonial thinking, deconstructivism etc.<br />
<br />
The increase of the essay production after the ‘Cultural Revolution’ might be explained with the ability of the essay, to express personal experiences much more authentically than other genres because of its immanent claim of historical truth. But the essay is not a guarantee for objective truth: In the same time it is subjective, the essayist mediates his image consciously. This restricts the reported truth to a subjective one and bears the risk of a wilfully “corrected” truth.<br />
<br />
==Zhang Qi 张琪==<br />
<br />
The individualism of the Republican era has been based on the common feeling to stand at a historical turning point and directed towards common targets like the creation of a New Literature and a new Chinese society. In the 1980s and especially in the 1990s, individualism asks for a critical reflection on the satisfaction of personal consumption needs and tries to give personal orientation, essayists plead for moral virtues (“Serene” Wang Meng 1992, “First make your own things in a good way” Wang Meng 1994). These essays, mainly published in newspapers and magazines, are widely read by people in the rapidly changing, anonymous, alienating and consume-oriented mass cultural society.<br />
<br />
==Zhang Weihong 张维虹==<br />
<br />
Other essays in the 1980s and 1990s are in a kind of new subjectivism targeted away from contemporary contradictions but apply to the feelings of the audience by creating an either positive (“Shanxi Opera,” Jia Pingwa 1984) or negative world (“The Nightmare,” Si Yu 1995).<br />
<br />
'''3.2 The essay as the genre of the giddy-paced nature of society, individuality, socio-political discussions, de-ideologization, everyday's profaneity and banality'''<br />
<br />
From the essay, we can see contemporary ''trends of literature'', which are also reasons for the increase in volume of this genre in the 1990s:<br />
<br />
-The giddy-paced nature of current Chinese society with its demands for diverting and short texts: “[...] we live in an age of exposition” (Hall, xiii);<br />
<br />
==Zhang Xueyi 张雪仪==<br />
<br />
-The increasing consciousness of individuality for which the essay is the most direct form of subjective expression, even more direct than the poem with its metrical and formal demands; <br />
<br />
-A revival of interest in discussing social-political issues through the medium of the essay, as was the case in the 1920s/30s.<br />
<br />
-The banality of everyday life becomes conscious through becoming a literary topic, most commonly in the genre of everyday life, the essay.<br />
<br />
-The De-ideologization of Chinese society. Today not the governmentally demanded affirmative texts stand at the forefront, but unpolitical essays, mostly dating from the Republican era, especially from the years 1923 to 1928. This observation is supported by the results of the mentioned statistical analysis. The mostly read political essays after 1949 are critical essays. For example Ba Jin complains in “Remembering Xiao Shan” (Ba Jin 1979b) about the death of his wife in the 'Cultural Revolution'. <br />
<br />
==Zhang Yinliu 张银柳==<br />
<br />
-Regarding the compiling of essay collections: For the most often selected essays in the People’s Republic, Taiwan and Hong Kong, moral and aesthetic criteria seem to have underlain. This is a sign of the increasing independence of the editors of essay anthologies from governmental or ideological handicaps, and for the increasing commercialization of the publishing houses with an orientation toward customers (former: “readers”). <br />
<br />
-In the latter half of the 1990s, the master narrator himself seems to be lost within the subjectivity of in-dividuals and everyday's profaneity and banality of a more and more formally organized but substantially empty citylife. Time loses worth, since more and more of the daily acctivities are filled with mechanical and autistic actions.<br />
<br />
==Zhang Yu 张瑜==<br />
<br />
In the 1990s, the essayistic culture of political criticism of the 1980s has vanished, the only political replique is the patriotism, for example expressed in the 1996 published monograph ''China can say no! – Possibilities for politics and emotions in the period after the cold war'' (see China can say no!).<br />
<br />
The reason that we do not find post-modernist essays in the sense of post-modernist fiction lies in the directness of the essay: The essay as a genre is a chat between author and reader and not an object d'art which wants to give cause for different interpretations or which would depend on exceptional form or contents or even quotations of pre-modern characteristics in order to make it an distinguishable object d'art. Also trends like the use of ordinary language, which one finds in novels since 1993 (Feidu, Jia Pingwa 1993; ''Ying'er'', Gu Cheng 1993) and ''New Borderlessness'' since 1995, cannot be proven in the essaywriting. <br />
<br />
==Zhang Yujie 张毓婕==<br />
<br />
-Also the fictional realism David Der-Wei Wang sees in Lao She, Mao Dun and Shen Congwen, proves helpful for the understanding of some essays, one being “The Small Dog Baodi” (Ba Jin 1981), in which the author turns into a narrator who recounts the memories of the 'Cultural Revolution' in allegoric instead of in descriptive truth as before (“In Memoriam of Xiao Shan II,” Ba Jin 1984b). Similar is the concept of imaginery nostalgia, as Wang calls the fictional truth in Shen Congwen's work (David Wang 1992), helpful for the reading of “Rain in Kunming” (Wang Zengqi [1984]) as well as for “Shanxi Opera” (Jia Pingwa 1984). <br />
<br />
1 Xin zhuangtai xiaoshuo 新狀態小說 new borderless fiction, represented by Chen Dong 韓東, Lu Yang 魯羊, Zhu Wen 朱文, Lin Bai 林白, Chen Liang 陳梁, Zhang Mei 張梅.<br />
<br />
2 Post-colonialist thinking (Williams et al. 1994), which is to be seen as part of the social-political discourse, appears in essays, especially in the less critical political, but patriotic essays of the 1990s. Kafkaism helps us understand the essay “The Nightmare” (Si Yu 1995), where the author appears as a deconstructionist, the I-narrator even is drawn near to suicide.<br />
<br />
==Zhang Yuxing 张宇星==<br />
<br />
-The Schwarcz' concept of ''personal grief'' expressed in a ''metaphorical discourse'' helps us to understand how Ba Jin was able to overcome the ''truth of being'' he was known for, only to reach a more convincing ''fictional truth'' through the metaphor of his dog Baodi (Schwarcz 1996).<br />
<br />
'''20th Century Chinese Essay - A Survey of the Genre and New Insights Into the Essayists Ba Jin, Zhou Zuoren, Zhu Ziqing'''<br />
<br />
Martin Woesler<br />
<br />
The narrative established by literary histories and anthologies has drawn a distorted picture of 20th century Chinese literature: The genre of the essay was almost ignored. In my paper I will demonstrate, how the picture of three authors change, if we take into consideration also some of their esayistic work. Here I choose the example of the critical political essay. The essay tells us more about an author than fiction or poetry, because in this genre, we encounter the author himself without metrical restrictions.<br />
<br />
==Zhao Xi 赵茜==<br />
<br />
In 1927, when the writers were threatened by a massacre among leftists by the National People's Party in Shanghai, a whole generation of writers found a common base in communist ideology, formally expressed in 1930 in the foundation of the "League of Left-Wing Writers". <br />
<br />
Many writers had to define and often redefine their position and self-understanding in reaction to the changing political climate, often burying their own ideals, in the larger perspective for the seeming "needs" of society, which also claimed the author to be one of its products. This struggle of finding a position in a politicized environment is best documented in the essay --- "a genre of self-reflection". Moreover, by its very nature, the essay overcomes boundaries of form and content. Therefore there are more essays than there is fiction free from political thoughts. Some essayists even went a step further, deconstructed the master narrative of leftist ideology, like the three writers I will talk about today.<br />
<br />
==Zhao Xiaoyan 赵晓燕==<br />
<br />
'''Zhou Zuoren'''<br />
<br />
The master narrative of the offical literary history of the People's Republic on Zhou Zuoren is, that a sophisticated May Fourth genius "degenerated" and later became a national "traitor". Zhou's writings were officially considered bad literature, a total elimination of his texts was only prevented, because of the fame of his brother, who became a state author posthumously through the valuing of Mao Zedong. Actually the reception of his essays reaches a new climax now, in the essay collections of the 1990s, his essays rank 3rd, as I was able to proof with a survey of 5000 essays. That makes clear that his political engagement had no effect on the brilliance of his literary works.<br />
<br />
周作人<br />
<br />
中华人民共和国官方文学史对周作人的主要叙述是，一个卓越的五四天才“退化”，后来成为民族“叛徒”。 周的著作被官方认为是不良文学，由于他兄弟的名声，而他的兄弟因高度评价毛泽东死后成为国家作家，这彻底阻止了他的著作的全部出版。 实际上，现在他的论文的接受度达到了一个新的高潮，在1990年代的论文集中，他的论文排名第三，正如我通过对5000篇论文的调查所证明的那样。 这清楚地表明，他的政治参与对他的文学作品的辉煌没有影响。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 02:23, 17 December 2020 (UTC)<br />
<br />
周作人<br />
<br />
民国官方文学史对周作人的主要叙述是，一个老练的五四天才 "堕落 "了，后来成了民族 "汉奸"。周作人的文章被官方认为是劣质文学，彻底消灭他的文字只是因为他兄弟的名气，他通过重视毛泽东而成为国家作家，这彻底阻止了他的著作的全部出版。其实现在对他的散文的接受达到了一个新的高潮，在90年代的散文集中，他的散文排在第三位，这是我对5000篇散文的调查所能证明的。这说明，他的政治参与对他的文学作品的辉煌没有影响。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 02:52, 17 December 2020 (UTC)<br />
<br />
==Zheng Huajun 郑华君==<br />
<br />
The official assessment of the People's Republic is that Zhou's work experienced a caesura in 1938 due to his "degeneration" and opposition against the patriotic campaign. Zhou kept trying to aesthetizise the little things of the everyday out of the subjective experience of his private space his whole life, only seven months after the incident at Marco Polo bridge he showed that it was again possible to write about a candy seller for which he had been critizised as "paralyzing" . But there was indeed a caesura, namely the change in style and subject in his essays on literature, art etc. to ''zhengjing'' 正經 (serious, intentional essays), and ''xiánshì'' 閑適 (essays for one’s own enjoyment). But this change is located not before his outlawing through Mao Zedong (1942), and his arrest by the Guomindang (1945). Therefore not the Japanese suppressors should be made responsible for the retreat of this great writer, but his Chinese compatriots. <br />
<br />
3 C. T. Hsia. [Note: Some of the annotations are in German and are translated into English during the editiorial work for the forthcoming edition.]<br />
<br />
4 ("Mai tang 卖糖" 1924).<br />
<br />
5 (Lu Xun 1934, Zhu Zhaoluo 1943).<br />
<br />
人民共和国官方的评价是，在1938年，由于他自身的 "堕落 "和反对爱国运动，周春芽的作品经历了一个尾声。周作人一生都在试图将日常的小事从私人空间的主观经验中审美出来，在马可波罗桥事件发生七个月后，他才表明，他又可以写一个卖糖的人了，他曾因此被批判为 "麻痹"。但是，他的文章确实有一个高潮，那就是他的文艺文章在风格和主题上发生了变化，变成了严肃的、有意的文章和自娱自乐的文章。但这一变化并非在他被毛泽东取缔（1942年）、被国民党逮捕（1945年）之前。因此，对于这位伟大作家的退隐，不应该由日本的镇压者负责，而应该由他的中国同胞负责。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 13:35, 16 December 2020 (UTC)<br />
<br />
人民共和国官方的评价是，在1938年，由于他自身的 "堕落 "和反对爱国运动，周春芽的作品经历了一个尾声。周作人一生都在试图将日常的小事从私人空间的主观经验审美中剥离出来，在马可波罗桥事件发生七个月后，他才表明，他又可以写一个卖糖的人了，他曾因此被批判为 "麻痹"。但是，他的文章确实有一个高潮，那就是他的文艺文章在风格和主题上发生了变化，变成了严肃的、有意的文章和自娱自乐的文章。但这一变化并非在他被毛泽东接力（1942年）、被国民党逮捕（1945年）之前。因此，对于这位伟大作家的退隐，不应该由日本的镇压者负责，而应该由他的中国同胞负责。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 13:43, 16 December 2020 (UTC)<br />
<br />
==Zhou Luoping 周罗平==<br />
<br />
So the first correction of the narrative is, that his literature was ''not'' effected by socio-political circumstances in quality, but in contents. And there is a second master narrative on Zhou Zuoren, which says that he was an apolitical author. Actually, he wanted his abstinence of political statement to be understood as a political statement by itself. For him, literature was a mean not for revolution, but for resistance . In the modernizing society, he advocated the liberation of women and asked to "treat children as full subjects with their own external and internal lives" and to "make children the essence of children's literature" , literature should make the society more humane.<br />
<br />
The second example, where a reading of some of his essays lets us rediscover the author is Ba Jin: He is known for his practical essays with anarchistic and communist background in the 1930s and 40s, for his opportunistic self-criticism, self-censorship and the accusation of a writers' collegue during the cultural revolution. After the 'Cultural Revolution' he seemed to emerge as a righteous character , when he claimed to have done all this under pressure. He then devoted his essays to the working up of the trauma of the 'Cultural Revolution', for example in the self-accusing essay series ''Random Thoughts''. <br />
<br />
==Zhou Shiqing 周诗卿==<br />
<br />
Since they were seldom reprinted, two of Ba Jin’s critical essays "''Independent Thoughts''" and "''Writers’ Courage and Sense of Duty''", dating 1956 and 1962 were overlooked. With them, Ba Jin turns out to be a lifelong independant writer. The two essays were criticised. He had to deny their contents and later they were censored. Even nowadays, these texts are not easy to find in anthologies and dictionaries in the P.R.C. and Taiwan.<br />
<br />
"''Independant Thoughts''" dated 1956, propagates the freedom of the individual and of thoughts. This essay was written in the '100-Flower-Movement', when criticism was induced officially. Ba Jin corresponded only to the 'mainstream', although his criticism was unusually sharp. Much more distinctly directed against the 'mainstream' was the second text, which I want to introduce shortly.<br />
<br />
==Zhou Shuyao 周书尧==<br />
<br />
"''Writers’ Courage and Sense of Duty''", a speech at the second Shanghai congress of writers and artists in early 1962, has later been censored at seven striking places. In it, Ba Jin judges very hard about himself and his collegues: At different campaigns against literary works they would have followed the political demands opportunistically and therefore were traitors. The second target of Ba Jin's criticism were the censors and critics, who would posess more power than the writers and that without legitimation. Ba Jin interpreted Mao's Yan'an speeches on art and literature in the way, that writers should themselves take over responsibility.<br />
<br />
'''"The Small Dog Baodi" as a metaphorical discourse on Ba Jin's personal grief'''<br />
<br />
Although Ba Jin is regarded together with Bing Xin as one of the representatives of Republican literature, the more important part of his essayistic work seems to lie after 1949 . Publishing from Hong Kong since 1979, he has spoken out loudly in opposition and in trying to help ease the trauma associated with the 'Cultural Revolution'.<br />
<br />
==Zhou Siqing 周思庆==<br />
<br />
One of this essays is the story-like "''Small Dog Baodi''". Written in 1980, the author remembers his dog, which he had received two decades ago from a Swedish person and which he loved after a while. When the 'Red Gards' raged, the dog was in danger. Ba Jin describes in detail the fate of the animal and his own resignation, when he learned that he could not protect the dog. In order to save him from a torturous death, he finally submitted the dog in 1966 for medical experiments. Revisiting his garden after the 'Cultural Revolution', he remembers painfully how his wife had played here with the dog. I would like to show six points of interpretation:<br />
<br />
<br />
==Zhou Yiwen 周艺文==<br />
<br />
1, The dog is a metaphor. In the beginning Ba Jin seems to report the fate of a dog with relevance only to his owner. But soon it becomes clear that Ba Jin actually mediates to the reader the cruelty of the 'Cultural Revolution'. The reader wonders, "if they did ''this'' with an ''innocent'' dog, what did they do with ''men'', whom they considered ''guilty''?" Ba Jin analogizes himself with the dog, when he sees himself liying on the dissection table. Even Baodi's death is useful, he serves science - could a man be more altruistic?<br />
<br />
狗是一个隐喻。在故事的开头，巴金看似在说狗的命运只和主人有关。但很快我们就明白了，巴金实际上是在向读者传达“文化大革命”的残酷。读者想知道，“如果他们对一只“无辜”的狗都能这样做，那么他们对那些他们认为“有罪”的“人”又做会怎样做呢?”当巴金看到自己躺在解剖台上时，他把自己比作狗。就连鲍迪的死也是有用的，他是为科学服务的，一个人还能更无私吗?--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 13:53, 16 December 2020 (UTC)<br />
<br />
狗是个比喻。 一开始，巴金似乎在说狗的命运只跟主人有关。但是很快我们就知道了，巴金实际上是在向读者介表述“文化大革命”的残酷。读者想知道，“如果他们对一只“无辜”的狗“都能如此”，对那些视为“有罪”的“人”又会怎样呢？” 当巴金看到自己躺在解剖台上时，他将自己比作狗。就连鲍迪都死得其所，服务了科学---一个人还能更无私吗？--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 01:52, 17 December 2020 (UTC)<br />
<br />
==Zhou Yuanqu 周园曲==<br />
<br />
6 (Zhou 1929:180-181).<br />
<br />
7 (Zhou 1923).<br />
<br />
8 (The Family in 1951)<br />
<br />
9 (1982 Yi pian xuwen).<br />
<br />
10 (Suixianglu) The essays of the 1980s are more autobiographical, and deal with literature and questions for society nowadays. Due to the very nature of the essay, we can look through his "Random Thoughts" into the soul of Ba Jin..<br />
<br />
11 (Random Thoughts 1978-86, see Ba Jin 1988).<br />
<br />
2, Ba Jin expresses the pain of the loss of his wife through the dog. Not before the very end of the essay, Ba Jin mentions his wife in painful remembrance, who became ill and died during those ten years. In the essay "''In Memoriam Xiāo Shān''", which appeared earlier in the collection, he had confessed severe feelings of guilt regarding her death, what haunted him into his dreams. He claimed, that they had withhold her medical treatment because of him. <br />
<br />
==Zhou Yujuan 周玉娟==<br />
<br />
3, The essay is an accusation of the 'Cultural Revolution'. The not-mentioning of the 'Cultural Revolution' as the reason for his wife's death makes the pain the more accusatory, especially in front of the comparable unimportant doglife. His terrifying awareness is the powerlessness - he was not able to protect his dog nor his wife. Ba Jin actually wants to illustrate the powerlessness of the individual in front of collective cruelty.<br />
<br />
本文是对'文革'的控诉。 没有提到“文化大革命”是其妻子去世的原因，这就更让人痛心疾首，尤其是在相对不重要的狗命面前。他可怕的意识是那种无力感-他没有能力保护他的狗和他的妻子。巴金其实是想说明个人在集体的残酷面前的无能为力。--[[User:ZHOUYUJUAN|ZHOUYUJUAN]] ([[User talk:ZHOUYUJUAN|talk]]) 00:50, 17 December 2020 (UTC)<br />
<br />
这篇文章是对“文化大革命”的控诉。没有提及“文化大革命”是他妻子死亡的原因，使这种疼痛更具控诉性，尤其是在相对无关紧要的狗的性命面前。他意识到无能为力是多么可怕——他既不能保护他的狗，也不能保护他的妻子。巴金其实是想展示在集体的残酷面前个体的无能为力。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 01:29, 17 December 2020 (UTC)<br />
<br />
==Zhu Meimei 祝美梅==<br />
<br />
4, The significance of this way to deal with the 'Cultural Revolution'. If one compares the mentioned essay with others of the year 1979, it lied within the common trend of criticizing the 'Cultural Revolution'. But there were also authors like Bing Xin denied the 'Cultural Revolution' - soon after its end, she used similar titles for her books than before - in order to pretend continuity. Wang Meng worked up the 'Cultural Revolution' in a humoristic way - ''Ba Jin'''s essays stand out of these, because of their relentlessness and confessing character.<br />
<br />
==Zhu Suyao 朱素瑶==<br />
<br />
5, The use of rhetorical means. Ba Jin pretends to be a simple documentarist "I expect from literature [...] that it tells the truth.". In fact he is known for his direct and accusing truth, sometimes his literary style is critizised as too direct and too less artful (a reproach from Hong Kong students). In "''The Small Dog Baodi''" he is using literary means to create emotion in his readers. He uses composition and rhetoric means like animation. The dog Baodi allegorically shows the injustice and inhumanity of the 'Cultural Revolution'. Here, Ba Jin turns into a narrator who recounts the memories of the 'Cultural Revolution' in ''allegoric'' instead of in descriptive truth as before . He is longing for a ''fictional truth'', instead of the ''truth of being'' in the sense of Thomas Aquinas. The fictional realism Wang Der-wei sees in Lao She, Mao Dun and Shen Congwen, proofs helpful for the understanding of this piece.<br />
<br />
==Zhu Xu 朱旭==<br />
<br />
6, Ba Jin's personal grief is much more persuading in the metaphor of the dog than in his direct accusing essays. As Vera Schwarcz (1996) points out<br />
<br />
"To speak too much of grief is to blunt its edge. It might even make us deaf to the cry that sparked discourse about suffering in the first place. A cold, calculating intelligence cannot grasp the rough contours of grief. [...] To preserve the significance of personal suffering in public life we need a more indirect approach; one that accepts and, indeed, nourishes AMBIGUITY. This, in the words of Cynthia Ozick, is the discrete province of METAPHOR, "the reciprocal agent, the universalizing force that makes it possible to envision the stranger's heart." [...]<br />
She also mentions that "[...] absence of talk -- or, rather modest use of ''metaphorical discourse'' -- serve us better in the presence of massive grief."<br />
<br />
==Zou Xinyu 邹鑫雨==<br />
<br />
To sum up, Ba Jin turns out not to be the self-censorer, who tried to make his literature fit into the communist ideology. Instead he was a lifelong fighter for the freedom of speech and the independancy of literature from politics, who spoke out whenever he had the opportunity without endangering himself. He also no longer appears as the "uneducated" writer of simple truth, as he leads us to believe. Yet he has achieved a high rhethoric of ''fictional truth'' and is able to transmit his personal grief even more persuadingly in a ''metaphorical discourse'' throught the metaphor of the dog Baodi.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_6&diff=113047History of Translation Studies 62020-12-16T11:58:47Z<p>Han Wanzhen: /* Abstract */</p>
<hr />
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
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*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
<br />
='''Foreignization and Domestication'''=<br />
<br />
<br />
==Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches 汤蓓 Tang Bei==<br />
<center> 汤蓓 Tang Bei, 202070080607.</center><br />
<br />
==='''Abstract'''===<br />
Translation is purposeful and trans-cultural communication. And domestication and foreignization are two strategies to cope with cultural differences in translation. This thesis attempts to explain the choice of demestication and foreignization in translation by case studies from the perspective of functionalist approaches.<br />
<br />
==='''Key words'''===<br />
domestication; foreignization;functionalist approaches<br />
<br />
==='''摘要'''===<br />
翻译是一种有目的的跨文化交际，处理翻译的文化差异可以使用两种方法：归化和异化。本文从德国功能派翻译理论出发，利用该理论的主要观点，从翻译功能的角度分析译者在翻译过程中对翻译的两大策略——归化与异化的选择做出解释。<br />
<br />
==='''关键词'''===<br />
归化；异化；功能派理论<br />
<br />
==='''Introduction'''===<br />
Translation, bridging the world of different cultures together, is a cross-cultural activity to the essence as well as an important medium to promote cultural communication. However, due to the differences between materials, customs, religions, thoughts, living environments and language systems, cultural gaps, independent of man’s will, exist objectively, which cause the main difficulties in cultural communication. Only by adopting proper translation strategies can translators reduce cultural conflicts and effectively achieve cultural communication. There are arguments in translation circles on which translation strategy is the better one to remove cultural confusion and promote cultural communication. Domestication and foreignization are two points at issue. Some are for domestication, and some are for foreignization.<br />
<br />
In 1970s, the German functionalist approaches emerged. “Functionalist” means focusing on the function or functions of texts and translations. Functionalism is a broad term for various theories that approach translation in this way. Although Skopostheory has played a major role in the development of this trend. For the functionalist, translation is a purposeful activity, Nord had mentioned that a complex action designed to achieve a particular purpose.(Nord,1997) .The top-ranking rule for any translation is thus the “Skopos rule”, that is “the end justifies the means” (Nord 1997:29). Plus Holz-Manttari’s theory of tranlational action, Reiss’s text typology, the functionalism is intended to solve the eternal dilemma of many issues in translation studies, and the strategies of domestication and foreignization are without exception.<br />
<br />
From the perspective of functionalist approaches, the choice of translation strategies depends on the functions of the texts, the Skopos. To achieve the prospective purposes, the translator has the freedom to choose the method he needs domestication or foreignization, or both. The functionalist approaches provided a perspective of translation studies.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:24, 11 December 2020 (UTC)<br />
<br />
===Chapter1: Brief Introduction of Domestication and Foreignization===<br />
====Definition of Domestication and Foreignization====<br />
Domestication and foreignization, two different yet functionally related strategies, the two terms were formally put forward by Laurence Venuti, aiming at explaining two kinds of translation strategies in The Translator’s Invisibility in 1995. Venuti claimed that he traced the root of the terms back to Friedrich Schleiermacher’s famous notion about translation. Schleiermacher, a German theologian and philosopher, said in a lecture in 1813 on the different methods of translation, which stated that “There are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him” (Venuti 1995:37).<br />
<br />
According to Venuti, “domestication means bringing the foreign culture closely to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture and making him or her see the differences” (Venuti 1995:148).<br />
<br />
Mark Schuttleworth and Moria Cowie defined domestication and foreignization in the following way: “Domesticating translation is a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers”, while “Foreignizing translation is a term used by Venuti to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original”. (Schaffner 1995:21)<br />
<br />
To sum up above, the conclusion can be drawn like this: domestication refers to a reader-oriented translation which makes use of acceptable expressions in the target culture to make the target text easy to understand and suitable for the target text readers. Foreignization translation is a culture-oriented translation, which tries to retain the charm of the original text as much as possible in order to preserve the flavour of the original text.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:26, 11 December 2020 (UTC)<br />
<br />
====Supporter of Domestication and Foreignization====<br />
Eugene. A. Nida, a famous American translation theorist dedicated to the communicative function of translation, is widely considered to be the most important supporter for domestication. Nida understands the concepts of domestication and foreignization as “dynamic or functional equivalence” and “formal equivalence” or “formal correspondence”. Dynamic equivalence is a principle of translation. According to this principle, the translators translate the original text with the purpose of making the impact of target language wording on the target culture readers. (Nida&Taber, 1969:200). He argues that, “Under normal circumstances, translators always change the form of the original text ,but as long as the conversion rules change the consistency of transfer in the context of the source language to follow the rules and follow the anti-conversion target language, then the information is retained, and translation is faithful”. (Nida, 1964:118) Nida divides equivalence into two levels : the lowest level and the highest level of equivalence. The lowest level on the translation is of important and basic requirements; while the highest level on the translation is the ideal, and is therefore difficult to achieve. If the translator is unable to achieve the lowest level of equivalence, it is not enough. He also states that: “The purpose of dynamic equivalence in the translation is to achieve natural expression and to link the receptor and relevant behavior patterns within receptor’s cultural context.” (Nida, 1964:165) The natural expression indicates fluency is very important to this translation theory. Apparently, domestication in Nida’s works is involved in this fluency. Nida and other proponents of domestication have their own reasons: First, it is not only unrealistic, but also dangerous for translators to try to impose the linguistic and cultural norms of the source text on the target text. Language barriers and cultural barriers should be overcome in a good translation. Second, since translation is an important and necessary medium in both cross-linguistic and cross-cultural communication, the behavior patterns of the target culture should absorb some parts of the source culture in translation. Third, the language of the translated text should be natural, authentic and understandable, which is one of the requirements of translation. This requirement aims to avoid the misunderstanding caused by the target audience because of the language barriers. Domestication is considered to be the most important from the perspective of “natural expression” in Nida translations.<br />
<br />
While Venuti, who is the famous representative of the foreignization school questioned Nida’s translation strategy, and proposed his own “resistant strategy” against the dominant fluency. He argues that “cultural differences will be contained in fluent translation strategy, which in fact is a practice of cultural imperialism” (Venuti, 1995:20). Venuti points out that foreignizing strategy of resistance is a pressure on those values to show the linguistic and cultural differences between the original and the translated text. By resisting the dominant cultural values, the role of resistant strategy in questioning, changing and destroying the native cultural norms is positive. With the destruction of the cultural norms of the target language, foreignization translation maintains foreignness and culture unique. Venuti sees domestication as a way for a strong culture to exert cultural hegemony over a weak culture. Considering the cultural inequality, domestication has more significance. Thus, “the foreignization translation in English can be a form which is based on the interests of democratic geopolitical relations. Venuti’s foreignizating strategy of resistance has a positive impact on studies about translation. He focuses translation not only on the language level, nor only view domestication and foreignization as translation strategies.Venuti and other proponents of foreignization argue reasons as following: First of all, “cultural authenticity” which embodies the characteristics of a foreign culture is one of the basic principles of foreignization translation. Only through the destruction of cultural norms of the target language, can foreignization maintain foreignness and cultural characteristics of foreign text. The supporters for foreignization hold that the target readers want to feel exoticism of the translated text. The translators should present a new cultural identity to the readers, because that is the purpose of the reader to read translated works. Thus readers may know the real outside world through translated works. The translators should have confidence in the readers’ intelligence and imagination to appreciate cultural differences. Third, the exchange and dissemination of culture should be one of the main purposes of the translation. The introduction of authentic exotic culture promotes cultural exchanges. Only when translation can transfer the source linguistic phenomenon and cultural phenomenon, can it be seen as faithful translation. Cultural communication can improve the development and prosperity of the local culture by means of foreignization translation. The local culture can be greatly enriched by absorbing nutritious heterogeneous culture. The culture of a nation will become energetic and influential through an open and receptive attitude towards foreignness.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:28, 11 December 2020 (UTC)<br />
<br />
====My Understanding on Domestication and Foreignization====<br />
As it is known that the argument about domestication and foreignization has a long period history. In these arguments, the translators always focus on one while ignores the another. In fact, domestication and foreignization have both its advantages and disadvantages. Actually, we should learn these two kinds of strategies from the perspective of a neutral standpoint. From above mentioned, it can be concluded that domestication can effectively avoid the misunderstanding of the original text by cultural differences. Translation is a kind of cultural exchange, and the main task of the translator is to establish effective communication between different cultures by eliminating cultural conflicts. Such communication may be effective in the source culture, but may not be effective in the target culture. The target audience can easily interpret the translated text in terms of their familiar cultural norms. If the information in the translation is within the understanding of the target audience, this translation can better convey the message. If not, the message may be misunderstood. While in foreignization, it can be concluded that the target readers want to experience a foreign culture. In other words, it is usually presumed that understanding foreign culture is one of the main purposes of the target readers in reading translated works. Generally speaking, foreignization is relatively smoother, simpler, clearer and more conventional, and can entertain ordinary readers and achieve a lively effect because the expression and style of such translation are familiar to the target readers. Foreignization is somewhat clumsy, unnatural and unfamiliar, and can be used to introduce foreign culture, history and philosophy, and let readers feel the exotic culture and customs. However, foreign cultural images and language features may cause information overload for readers. In a word, both domestication and foreignization have its advantages and disadvantages so it is hard to say which one is better. So we need a theoretical framework to guide us how to choose the translation strategy.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:29, 11 December 2020 (UTC)<br />
<br />
===Chapter2:Brief Introduction of Functionalist Approaches===<br />
====Skopos Theory====<br />
Skopos theory was developed by Hans Vermeer in the late of 1970s. In the translation of non-literary text types such as scientific and academic papers, instructions for use, tourist guides, contracts etc, Vermeer came to realize that the contextual factors surrounding the translation cannot be ignored. These factors include the culture of the intended of the target text and of the client who has commissioned it, and, in particular, the function which the text is to perform in that culture for those readers. Later Vermeer and his followers continue to complete the theory and prove that it also can be applied to literary translation. Within the framework of Skopos theory, translation is not regarded as a process of transcoding, but as a specific form of human action. Like any other human action, translation has a purpose, and the word Skopos is used as a technical term for the purpose of a translation.<br />
<br />
The general and primary rule of Skopos theory is the skopos rule. Vermeer assumes that as a general rule it must be the intended purpose of the text that determines translation methods and strategies. Translation is determined by its purpose. It all depends on the Skopos of translation whether to employ domesticating or foreignizing strategy. The second general rule is the coherence rule. This rule stipulates that the target text must be sufficiently coherent to allow the intended users to comprehend it, given their assumed background knowledge and situational circumstances. The third general rule is the fidelity rule. The rule concerns intertextual coherence between translation, the outcome of translational action, and source text. It stipulates only that some relationship must remain between the two once the overriding principle of the first two rules have been satisfied. Among the three rules, the skopos rule plays the most important role while the other two should subject to it. In the Skopos theory, another important term is “translation brief” which specifies what kind of translation is needed. In the ideal situation, translator can decide what strategy to use by the translation brief given by the initiator.<br />
<br />
According to Skopos theory, a text is viewed as an “offer of information”(Reiss &Vermeer 1984: 139) made by a producer to a recipient. Translation is a secondary offer of information, imitating a primary offer of information. Translation is the production of a functionally appropriate target text based on an existing source text, and the relationship between the two texts is specified according to the Skopos of the translation. It is up to the translator to decide what role a source text is to play in the translation action. The decisive factor is the specified Skopos. As a result, the status of the source text is much lower in Skopos theory than in equivalence-based theories.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:34, 11 December 2020 (UTC)<br />
<br />
====Theory of Translational Action====<br />
The theory of translational action was developed by Holz-Manttari in1980s. The theory is based on the principles of action theory put forward by Wright and Rehbein and is designed to cover all forms of intercultural transfer. In her model, translational action is “the process of producing a message transmitter of a certain kind, designed to be employed in superordinate action systems in order to coordinate actional and communicative cooperation” or “a complex action designed to achieve a particular purpose” (Nord, 1997).The primary purpose of translational action is to enable cooperative, functionally adequate communication to take place across cultural barriers. Holz-Manttan pays special attention to the actional aspects of the translation process and she analyzes the roles of the participants (such as initiator,translator, user, message receiver) and the situational conditions (time, place, medium) in which their activities take place. In her model, the source text is viewed as a mere tool for the realization of communicative functions. It is a text to which a translation initiator, a client, has assigned the function of serving as source material for translational action. It is totally subordinate to its purpose and is afforded no intrinsic value, thus it may undergo radical modification in the interest of the targeted reader.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:36, 11 December 2020 (UTC)<br />
<br />
====Text Typology====<br />
The text typology of functionalist approaches was developed by Reiss in the book cooperating with Vermeer in 1984. The theory is based on the “origin model” of language functions proposed by the German psychologist Karl Buhler in 1934. The three functions of his theory refer to the representation of objects and phenomena, the attitude of the text producer towards such phenomena, and the appeal to the text receiver that correspond broadly to Jackobson’s Reprecentational, Expressive and Conative functions. It is on this basis that Reiss distinguishes among the informative text, the expressive text and the operative text, each calling for particular sets of skills and strategies on the part of the translator. <br />
Reiss distinguishes between two forms of text categorization, which are located on different levels of abstraction: on one hand, text types are classified according to the dominant communicative function (basically informative, expressive or operative mentioned above); on the other hand, text genres or varieties are classified according to linguistic characteristics or conventions (like those of reference books, lectures, satires or advertisements). (Nord, 1997)--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:37, 11 December 2020 (UTC)<br />
<br />
===Chapter3:The Choice of Domestication and Foreignization in Translation from the Perspective of Functionalist Approaches===<br />
====From the Perspective of Skopoos Theory====<br />
The Skopos theory gets its name from the Greek word “Skopos” which means “purpose”. This approach to translation stresses the purpose of the translation, which determines the translation strategies to be adopted. A translatum i.e. the translated text is determined by its Skopos. Knowing why a text is to be translated and what its function is going to be in the target culture is important in this approach. Like the summary Nord made in 1997, Skopos theory seemed to be exactly the translational model that was needed since it was pragmatic, culture-oriented, consistent, practical, normative, comprehensive and expert. The main point of this functional approach is the following: it is not the source text as such, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, as is postulated by equivalence-based translation theories, but the prospective function or Skopos of the target-text as determined by the initiator’s, i.e. client’s, needs. Consequently, the Skopos is largely constrained by the target text user and his situation and cultural background.<br />
<br />
There are some examples showing the function of Skopos rule. Translators’ choices of translation strategies are often decided by their purposes. Both Yang Xianyi and David Hawkes translated Hongloumeng, one of the four Chinese classical masterpieces. However, the two translators adopted totally different strategies. Yang tends to employ foreignizing translation while Hawkes domesticating translation. The translation of the title of Hongloumeng shows the difference. Yang translated the title into “A Dream of Red Mansions” while Hawkes chosen another name of the masterpiece, “The Story of the Stone”. For Hawkes, the Chinese traditional, noble red color won’t raise the same imagination in the westerners. Contrarily, it will be connected with blood, violence and so on. Therefore, he avoided translating the character literally and resorted to another English word “green” that has more pleasant meaning in English language. As a result, “怡红院” was translated as “the house of green delights” and “怡红公子”as “green boy” . Another domesticating example is the translation of “鸳鸯” , the mandarin duck which is the symbol of true love. He used “lovebird” to replaced the specific Chinese word. In order to make the translated text easier to understand, and “谋事在人，成事在天”were rendered as “Man proposes, God disposes”. The Chinese Buddhist “heaven” becomes the western Christian “God”. Hawkes’ purpose is to entertain his English readers and he adopted those easy-understood words and phrases in English culture in spite of sacrificing the original cultural connotation. Contrarily, Yang’s purpose is to introduce the luxuriant Chinese culture to the western world. That’s why so many words and phrases with culture-specification were maintained and translated literally. His expected readers are those who are willing to know Chinese culture and to absorb new expressions. Consequently he adopted a rather foreignizing method, attempting to maintain the exotic cultural factors of source text. Examples were seen as following:<br />
1.俗语说的好：“一龙九种，种种个别。”未免人多了就有鱼龙混杂，下流人物在内。(第九回)<br />
“A dragon begets nice offspring, each one different.” And inevitably among so many boys there low types too, snakes mixed up with dragons.(Yang 202)<br />
“There are nice kinds of dragon and no two kinds are alike”. Where many are gathered together the wheat is sure to contain a certain amount of chaff; and this school was no exception in numbering some very ill-bred persons among its pupils.(Hawkes 206)<br />
2.真是天有不测风云，人有旦夕祸福。(第十一回)<br />
“Truly, ‘Storms gather without warning in nature, and nature, and bad luck befalls men overnight’”.(Yang 291)<br />
“I know ‘the weather and human life are both unpredictable’.”(Hawkes 294)<br />
3.俗话说得好：“杀人不过头点地。”(第十二回)<br />
Remeber the proverb “A murder can only lose his head.”(Yang 318)<br />
“You know what the proverb says: He who checks a moment’s rage, shall calm and carefree end his days.”(Hawkes 322)<br />
<br />
It is can concluded that cultural gaps between the source language and the target language is always a hard nut for a translator to crack. Every language has its own specific cultural connotation, and sometimes the contained meanings are very difficult to convey by another language in the process of translation. The famous Chinese anesthetist, translator Zhu Guangqian pointed out: “Because of the different cultural situation and living status, words refer to the same thing sometimes can bring about different imagination and esthetics. For instance, the English words fire, sea, Roland, castle, sport, shepherd, nightingale, race will different psychological reaction between the English and the Chinese people. For English people, have abundant cultural factors. On the other hand, the Chinese characters and words like风，月，江，湖，梅，菊，燕，碑，笛，僧，隐逸，礼，and阴阳can evoke special association of ideas among Chinese people which may not be comprehended easily by the English people.”(Zhu Guangqian 1984:335) Consequently, the translating strategies translators choose must be determined by the Skopos of translation. Based on this Skopos, translators can select either foreignization, oriented towards the SL culture or domestication, oriented towards the TL culture, or both.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 07:39, 11 December 2020 (UTC)<br />
<br />
====From the Perspective of Translational Action====<br />
Translational action views translation as purpose-driven, outcome-oriented human interaction and it focuses on the process of translation as message-transmitter compounds involving intercultural transfer. Holz-Manttari says that translation is not only about translating words, sentences or texts but is in every case about guiding the intended co-operation over cultural barriers enabling functionally oriented communication. For her, translating is a form translational, intentional and interpersonal interaction. <br />
<br />
As a form of communicative action, translating is a form of translational interaction. Translational interaction takes place in situations that are limited in time and space. This means every situation has historical and cultural dimensions that condition the agents’ behavior, their knowledge and expectations of each other, their appraisal of the situation, and the standpoint from which they look at each other and at the world. As a result, translators, who enable communication to take place between members of different culture communities, are conditioned by these factors too. Their decision of translating strategy is without exception. In addition, translation is an intentional interaction. For translators, there is a choice to act one war or another.<br />
In Manttari’s model inter-linguistic translation is seen as a communicative process with a series of roles and players. The roles and players are: The initiator, the person, group or institution that starts off the translation process and determines its course by defining the purpose for which the target text is needed. (Nord,1997:20 )The commissioner, is the person who asks the translator to produce a target text for a particular purpose and addressee. Sometimes he may influence the very production of the target text by demanding a particular text format or terminology.The ST producer, the person who writes the ST;the TT producer, who is the translator;the TT user, who is the person who uses the TT; the TT receiver, who is the final recipient of the TT.<br />
These roles and players are interconnected through a complex network of mutual relation. Among these roles, the initiator and the translator are the most significant since it is the initiator who gives out the translation brief and thus determines translator's translation strategy. Sometimes the roles and players can be overlapped, one person playing the roles of several agents at the same time. For example, translator can be the initiator and TT producer at the same time if he is the person who wants to translate the source text into target culture, Yan Fu and Lin Shu are of this kind. In this situation, the translator can determine the translation strategy subjectively according to the purpose he wants to attain. They initiated the translation action themselves and had their prospective TT receivers in mind. Thus the intentions of the translators, the initiators and the aesthetical expectation of TT receivers together determined the translators to choose the strategy of domestication.<br />
Lin Yutang, a famous Chinese writer and translator, candidate of Nobel Prize for literature, once asked his friend Yu Dafu to translate his masterpiece A Moment in Peking that had achieved a great success in the English world. He sent him a detail explanation of the idioms and quotations from Chinese culture in detail. Unfortunately, the deal turned out to be unaccomplished. (Later,some translators translated it into Chinese. However, Lin felt unsatisfied with all these translated versions.) In this case, Lin is the source text producer and the initiator, he gave out the translation brief and largely determined the translating strategy. Lin’s other works, such as The Importance of Living, My Country and My People, are originally written in English and later translated into Chinese. Compared the English and the Chinese versions, we can find great differences, especially those concerning Chinese specific cultural phenomena. Then what led to these differences? What are the purposes of the initiator? The reasons probably lie in this: creating a work that can satisfy both English and Chinese readers. Since the English readers are not familiar with the Chinese culture, Lin described it in great details; while in its Chinese version, these details were omitted. In Lin’s translation of Chinese classics, such as Laozi and Zhuangzi’s Taoism, he also adopted the same routine and won a large number of readers. In another translated work The Six Chapters of a Floating Life《浮生六记》, he adopted both domesticating and foreignizing strategies. The examples are in the following:<br />
余笑曰：“卿非解人，摸索在有意无意间耳，拥而狂探，田舍郎之所为也。”<br />
Beauty of caressing lies in doing naturally and half unconsciously. Only a country bumpkin will hug and caress a woman roughly. (Quoted in Meng Jiangang, 2002)<br />
惠来以番饼二圆授余，即以赠曹。曹力却，受一圆而去。<br />
Hueilai gave me two Mexican dollars which 1 gave to Ts’ao, but Ts’ao would not take them, only after my insistence did he receive one dollar before going away.(Quoted in Meng Jiangang, 2002)<br />
<br />
In the two examples quoted above, Lin employed domesticating translation. The Chinese classics was translated into modern English and the cultural images were replaced, such as “田舍郎，番饼二圆”. The translation became fluent and transparent as if the translator was invisible. However, in order to introduce the profound Chinese culture, he also adopted foreignizing translation in the same text. The example is in the following:<br />
其形削肩长颈，瘦不漏骨，眉弯目秀，顾盼神飞，惟两齿微露，似非佳相。<br />
Of a slender figure, she had drooping shoulders and a rather long neck, slim but not to the point of being skinny. Her eyebrows were arched and in her eyes there was a look of quick intelligence and soft refinement. The only defect was that her two font teeth slightly inclined forward, which was not a mark of good woman.(Quoted in Meng Jiangang, 2002)<br />
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The lines described the appearance of a Chinese woman. However, the traditional Chinese beauty may not be beautiful in western culture; and it is difficult for the westerners to understand that “两齿微露” is a premonition of disaster. Lin made no explanation here since he believed western reader would interpret the cultural connotation according to the context. There is no doubt that he succeeds.The secret of his success is to focus on the function of the target text. Since translation is an intercultural action, different cultures can communicate smoothly by this means. In Lin’s case, he played the roles of source text producer, initiator and translator. Initiators can be a group or an institution. In order to achieve some kind of political purpose, government sometimes initiates a series of translation action and determines the translating strategies for translators. In addition, in order to get more benefit, publisher, the initiator, sometimes will set a translation brief for translators, and asks them to act accordingly. These phenomena are not uncommon in modern society. For example, many foreign romances are translated into Chinese in recent years. Some are domesticating while others are foreignizing. The reasons behind them probably lie in the publishers’ intention to satisfy their perspective readers. Translatorial action produces a TT that is functionally communicative and functionally suitable in the target culture. It places translation in its socio-cultural context, which includes the interplay between the translator and the institution that initiated it and stresses functionality.<br />
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====From the Perspective of Text Typology====<br />
Among the advocates of functional approaches to translation is Reiss who works on text types which determine translation. Reiss’s approach considers the text rather than the word or the sentence as the translation unit and hence the level at which equivalence is to be sought. The contents of Reiss’s text typology are in the following:<br />
The first one is the “informative” text where the content is the main focus. These texts do plain communication of facts, information, knowledge, opinions etc. The logical or referential dimension of language is what is involved. The second one is the “expressive” text where the focus is on creative composition and aesthetics. Both the author (the sender) and the message are what are foregrounded. Imaginative creative literature exemplifies these texts and the third one is the “operative” text where the focus is “appellative” by which what is meant is that the text appeals to the reader to act in a certain way, persuading, dissuading, requesting, and cajoling him. The form of language is dialogic.(Reiss, 1971:25)<br />
Correspondingly Reiss advocates specific translation methods for these text types. The target text of an informative text should be in plain prose with explication where required, the aim being to transmit the referential content of the text. The text styles concern philosophy, news reports, science and so on that aim at introducing foreign culture, history and custom. This text type focuses on the convey of specific culture. Together with the function of Skopos theory, a foreignizing translation should be advocated. The target text of an expressive text should use the “identifying” method, the translator having to look at it from the ST author’s standpoint. The text type of this kind mainly is literature that concerns various linguistic, cultural factors with the functions of cognition, expression, moralism, aesthetics and so on. Since it connects closely to culture, the choice of translation strategy seems more complex. Generally speaking, we can make the decision according to its function and purpose. For those works rich in cultural connotation, if the purpose is to introduce the source text culture to the target one, we should take foreignizing translation, such as Yang Xianyi’s A Dream of Red Mansions. Since the classic is a representation of Chinese culture and conventional moral, we should convey these information to foreign readers and avoid misreading or misunderstanding. On the contrary, if the translator’s intention is to entertain the readers and provide the plot of the story, he can adopt the domesticating translation as Hawkes did in his The Story of the Stone. More examples can be seen at Su Mashu and Chen Duxiu’s 《悲惨世界》, all headings of the original novel were domesticated into typical Chinese traditional parallel sentences. For example, “The Close of A Day’s March” and “Prudence Recommended to Wisdom” were translated into “第一回 迪涅城行人落魄，苦巴馆店主无情” and “第二回 感穷途华贱伤心，遇贫客渔夫设计” respectively. Both content and form of an operative text are subordinate to the extra linguistic effect that the text is designed to achieve. “The translation of an operative text has to employ the ‘adaptive’ method, trying to create the same effect on the readers, as the ST. The translation of operative texts into operative texts should be guided by the overall aim of bringing about the same reaction in the audience, although this might involve changing the content and/or stylistic features of the original.” (Nord, 1997:38) This functions well in the translation of documental texts. The examples can be found in the translation of advertisement. For instance, the famous trade mark “Coca Cola” was translated into “可口可乐” and reached a totally success. “Coca” is the plant the Indians view as saint and from which people abstract cocaine. If it is translated directly into“古柯” it probably cannot raise the nice flavor of the drink in Chinese customers. Then “Coca” was domesticated into “可口” while “Cola” maintained its foreigness. Therefore, for an operative text, since communicative function is prior to everything else, we tend to employ domesticating translation. <br />
Reiss also mentioned evaluating criteria, which vary according to text types. Thus while the translation of any content-oriented text has to aim at semantic equivalence, and a popular science piece will have to preserve the ST style, there is greater need to retain a metaphor in an expressive text than in an informative target text. Reiss thinks one could gauge the adequacy of a TT by intra-linguistic criteria like semantic, grammatical and stylistic features and extra-linguistic criteria like situation, subject field, time, place, receiver sender and implications like humor, irony, emotion, etc.<br />
Reiss’s text typology is a useful but it is clear that texts are often not as hermetically sealed as Reiss has once believed. A biography or an editorial could have informative as well as appellative content. A personal letter could well be informative, expressive and appellative as can be an advertisement. As a result, translators should take other factors into account, such as functions, Skopos and so on and make judgement accordingly.<br />
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==='''Conclusion'''===<br />
Domestication is reader-centered and TL culture-oriented, and foreignization is author-centered and SL culture-oriented. However, which of the two translating strategies should be chosen evokes a heated and endless debate at home and abroad, since scholars of these two opposite schools can't convince each other. Many scholars regard these two strategies as oil and vinegar, and believe that they can never coexist harmoniously in translation. People who advocate foreignization believe that, as a means of cultural communication, translation should introduce foreign culture and exoticness to target reader, meanwhile taking in new expressions. On the contrary, people who prefer domestication argue that translation should help to overcome not only language barrier but also cultural conflict. For them, the task of translator is to avoid cultural conflict, and domesticating translation can help readers understand the source text better and finally reach the goal of cultural communication. <br />
From the perspective of functionalist theory, as a communicative, intercultural action, translation is viewed as an intentional, interpersonal interaction. From the angle of Skopos of translation, together with action theory and text typology theory, funetionalist approaches provide us a perspective. Skopos rule is the principal rule determining any translation process in the purpose of the overall translational action. Plus loyalty rule put forward by Nord, functionalist approaches put translation into the framework of action theory and cross-culture communication theory. And adequacy rather than equivalence should be the criterion of judging the quality of a translation. By analyzing the purposes of different parties involved in the translation action(such as initiator, translator, and reader)，guided by translation brief given by the initiator, a translator can determine which translation strategy should be chosen. If the purpose of translation is to introduce domestic culture, history, philosophy to foreign readers, then foreignization should be employed. On the other hand, if the purpose of translation is to entertain the target reader, domestication can add more readability and get better function. Besides, text typology can help translator to figure out the function of a source text and make wiser decision about translation strategy. In one word, from the viewpoint of functionalist, domestication and foreignization have different functions in target language culture. Translator can adopt either or both of them in order to achieve the prospective functions. They are not, and should not be regarded as contradictory, but complementary, and can be employed simultaneously in translation. <br />
In a word, translation can realized cultural communication and transplantation goal under the guidance of the functionalist approaches.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 12:46, 13 December 2020 (UTC)<br />
<br />
==='''References'''===<br />
<br />
1.Bassnett, Susan&Andre Lefevere. (2001). ''Constructing cultures: Essays on Literary Translation.'' Shanghai: Foreign Language Education Press.<br />
<br />
2.Hawkes, David. (1982). ''The Story of the Stone.'' New York: Penguin Books.<br />
<br />
3.Nida, E. A.&Chr. R. Taber. (1969). ''The Theory and Practice of Translation.'' Leiden: E. J. Brill.<br />
<br />
4.Nida, E. A. (1964). ''Toward a Science of Translating.'' Leiden: E. J. Bril1.<br />
<br />
5.Nord, Christiane. (1997).''Translating as a Purposeful Activity: Functionalist ApproachesExplained.'' Manchester:St. Jerome Publishing.<br />
<br />
6.Reiss, K. (1971). ''Possibilities and Limitations of Translation Criticism.'' Munich: Hueber.<br />
<br />
7.Schaffner, (1995). Christina. ''“Editorial.” Cultural Functions of Translation.'' Clevedon: Multilingual Matters LTD.<br />
<br />
8.Schleiermacher, A. (1992) On the Different Methods of Translating [A]. ''Theories of Translation: An Anthology of Essays from Dryden to Derrida''[C]. Schulte, R&Biguenet, J. Chicago and London: The University of Chicago Press,36-54.<br />
<br />
9.Venuti, L.(1995). ''The Translator’s Invisibility.''[M]. London: Routledge.<br />
<br />
10.Venuti, L.(1998). ''The Scandal of Translation.''[M]. London:Routledge.<br />
<br />
11.Yang, Xianyi&Yang Gladys.(1994) ''A Dream of Red Mansions.'' Beijing: Foreign Language Press.<br />
<br />
12.Cai Ping 蔡平.(2002).翻译方法应以归化为主[Domestication should be the Main Strategy in Literary Translation]. 中国翻译 Chinese Translators Journal(5):39-41.<br />
<br />
13.Cao Xueqin&Gao E曹雪芹&高鹗.(1992)''红楼梦''[Hongloumeng].Beijing:People's Literature Publishing Press 人民文学出版社.<br />
<br />
14.Guo Jianzhong 郭建中. (2000).''文化与翻译''[Culture and Translation].Beijing:China Translation and Publishing Co.中国对外翻译出版公司.<br />
<br />
15.Guo Jianzhong 郭建中. (1999)''当代美国翻译理论''[Contemporary American translation theory]. Wuhan: Hubei Education Press 湖北教育出版社.<br />
<br />
16.Meng Jiangang 孟建刚. (2002).''关于翻译原则二重性的最佳关联性解释''[Accounting for the Duality of the Translating Principles of Foreignization and Domestication with the Notion of Optimal Relevance]. 中国翻译 Chinese Translators Journal (5):27-31.<br />
<br />
17.Tang Zaixi 谭载喜. (1991). ''西方翻译简史'' [A Short Translation History in the West].Beijing:The Commercial Press 商务印书馆.<br />
<br />
18.Tang Zaixi 谭载喜. (1999). ''新编奈达论翻译'' [A new edition of Nida’s theory of translation].Beijing:China Translation and Publishing Co. 中国对外翻译出版社公司.<br />
<br />
19.Zhu Guangqian朱光潜.(1984). ''谈翻译:翻译论文研究集''[On Translation: A collection of research papers on translation].Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社<br />
<br />
==The Application of Domestication and Foreignization in Howard Goldblatt’s Translation of Mo Yan’s Works 欧蓉 Ou Rong==<br />
<br />
摘要：一直以来，中国文学的独特风格在世界文学中备受瞩目，在流向海外的过程中，翻译成为了跨文化沟通的桥梁与传播的媒介。莫言是中国著名代表作家，2012年获得诺贝尔文学奖，外国对其作品的翻译研究从未断过。葛浩文是美国著名中国当代文学翻译家，莫言所有作品的英译本都来自于他。本文旨在通过分析葛浩文在翻译莫言作品过程中体现的归化和异化，从而指出其过人之处，从而思考中国文学作品被英译时应注意的事项，加强与提高不同文化之间交流的理解度与流畅度。<br />
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关键词：归化；异化；葛浩文；莫言的作品<br />
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Abstract: For a long time, owing to the unique style, Chinese literature has attracted much attention among world literature. In the process of flowing overseas, translation has become a bridge of cross-cultural communication and a medium of transmission. Mo Yan is a well-known representative Chinese writer, who won the Nobel Prize in Literature in 2012. The study on his works about translation abroad has never stopped. Howard Goldblatt is a famous American translator specializing in contemporary Chinese literature, and all English versions of Mo Yan's works are from him. Through analyzing the domestication and foreignization that reflects in the translated version of Mo Yan's works by Howard Goldblatt, the thesis aims to point out the extraordinary of this application and consider the matters that should be paid attention to when translating Chinese literary works into English to strengthen the understanding and improve the fluency of the exchange between different cultures.<br />
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<br />
Key words: Domestication; Foreignization; Howard Goldblatt; Mo Yan’s works<br />
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<br />
1.Introduction<br />
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2. Domestication and Foreignization<br />
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2.1. The Definition of Domestication<br />
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2.2 The Definition of Foreignization<br />
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3. Howard Goldblatt’s Translation Strategies on Chinese Literary Works<br />
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4. The Embodiment of Domestication and Foreignization in Mo Yan’s works<br />
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5. The Enlightenment under the Application for Translation<br />
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6.Conclusion<br />
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Bibliography--[[User:Ou Rong|Ou Rong]] ([[User talk:Ou Rong|talk]]) 15:39, 6 November 2020 (UTC)Ou Rong<br />
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==Domestication and Foreignization in the Course of Translation Under the Direction of Skopos TheorY 谭星越 Tan Xingyue==<br />
<center> 谭星越 Tan Xingyue,202020080642.</center><br />
===Abstract===<br />
Domestication and foreignization were put forward by Lawrence Venuti, a famous translation theorist in America, in his book The Translator’s Invisibility: A History of Translation in 1995. Domesticating translation places emphasis on the target culture, which makes the original text more easily understood by the target-language readers, while foreignizing translation aims to produce the foreignness and cultural characteristics in the source text as much as possible.<br />
Skopos theory was proposed by Reiss and Vermeer in the 1970s, which held that the purpose of translation determines the translation strategy. This thesis takes Skopos Theory as the basis of theoretical research, and analyzes the application and practice of domestication and foreignization in the course of translation.<br />
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===Key Words===<br />
Skopos Theory, domestication, foreignization<br />
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===题目===<br />
目的论视角下归化和异化在翻译过程中的应用<br />
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===摘要===<br />
归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出来的。归化翻译是一种倾向于译入语文化的翻译方法，使原文文本更加容易被目的语读者所接受。异化翻译则旨在尽可能地传递原文文本的异质性和文化特色。翻译目的论由赖斯和弗米尔于20世纪70年代提出，该理论认为翻译目的决定翻译策略。本文将以目的论作为理论研究的依据，分析归化和异化在翻译过程中的应用和实践。<br />
<br />
===关键词===<br />
目的论，归化，异化<br />
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===Introduction===<br />
In the context of economic globalization, cultural exchanges are becoming increasingly frequent among countries. Translation, turning an original or “source” text into a text in another language, is an effective way of cultural communication. As a bridge communicating between cultures, translation plays an implacable role in the interaction. Since translation requires constant language choosing according to different context of culture, different translation theories have been proposed. Traditional translation theories focused on the equivalence of meaning and form of language, and literal translation and free translation were the main approaches. In the 1990s, there was a “cultural turn” in translation. The study of translation was no longer limited to the linguistic level, which has greatly widened the theoretical scope of translation. Lawrence Venuti, an American translation theorist, proposed two translation strategies: Domestication and foreignization.<br />
In contemporary translation studies, Skopos Theory proposed by Vermeer is the landmark of functional approaches to translation, which is relatively accepted by the public. Vermeer (1987:26) held that translation is a kind of transformation behavior based on the original text and translation behavior is an intentional and purposeful behavior in a specific context.<br />
The thesis is comprised of five sections. The first part presents an introduction of this thesis. The second part discusses the origination and formulation of Skopos Theory and three rules of Skopos Theory, including skopos rule, coherence rule and fidelity rule. The third part gives a brief interpretation of the two translation methods: domestication and foreignization. The fourth part analyzes the application and practice of the two methods in the course of translation under the direction of Skopos Theory. The last part draws a conclusion for this thesis.<br />
<br />
===Chapter 1 Skopos Theory===<br />
According to Gentlzer(1993:18), before the 1960s, translation was regarded as a kind of code-switching, reorganization and meaning equivalence of two languages. Under these circumstances, translation was listed as a branch of linguistics. For a long time, linguists devoted themselves to studying the translation methods, principles and standards in the linguistic range of research, without concerning the factors of external language, such as the author and reader, or the speaker and hearer. With going deep into the research work, a new theory based on the premise that linguistics is only a tool of translation study but not the object has been proposed. Proposers considered translation as a kind of communicative activity between human beings, in this case, pragmatic level should be given priority to translation study, and background knowledge such as the conventions, norms and habits of different cultures should not be ignored. This chapter will focus on the introduction to this new theory of translation study—Skopos Theory.<br />
====1.1 Origination and formulation of Skopos Theory====<br />
The formulation and development of Skopos Theory has undergone four stages. The representative of the first stage was Katharina Reiss, who was one of the founders of Functional Approaches to translation. The early theories of Katharina Reiss were based on the concept of equivalence. Reiss(1984:21) advocated that the equivalence between translation had to shift its focus from word and sentence level to textual level and that translators should take translation strategies, language functions, discourse types and text genres into account in the process of translation. Based on the three characteristics of linguistic functions, Reiss divided texts into three types: informative type, expressive type and operative type. These three different types of texts respectively served the communication between content, the communication between artistically organized content and the communication between content with a persuasive character, as a result, translation strategies for different text types were proposed. But in later studies, she realized that equivalence between translation was an impossible-to-be-realized, therefore, Reiss revised her theory of Text Typology, and the analysis of text types was no longer the main reference of translation strategies. She held that the translator should give priority to the functional characteristics of the target text rather than the principle of equivalence, and in the whole process of translation, the communicative functions that the target language was expected to achieve should be of great significance in the cultural environment of the target language. Thus it can be seen that Reiss’s theory laid the foundation for the formulation of Skopos Theory of translation. <br />
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In the second stage, Vermeer (1987:27) broke through the limitations of equivalence theory, and took textual purpose as the primary criterion for the translation process. He developed functional skopos theory and made outstanding contributions to functionalist translation theory. He tried to build a bridge between practice and theory, considering that translation was a transformation of language, and also a kind of human behavior. As we all know, any action has its goal or purpose, and leads to a result, a new situation or event. This was why Vermeer named his theory as “Skopos Theory”, which was proposed in the 1970s in German. “Skopos” was a word in Greek, which meant “aim”, “purpose”, “intention” or “function”. Generally, "Skopos" referred to the communicative purpose of the translation. According to Vermeer’s Theory, the text’s purpose must remain a high priority, which will directly affect all aspects of the translation process. According to Vermeer, there were three purposes of translation: the translator's purpose, the purpose of dissemination of the translation, and the specific purpose of the special translation strategy. It was the initiator of the translation act that determined the purpose of the translation. But the translator did not passively accept everything. He can also act as the initiator, directly participating in determining the purpose of the translation (Zhang Jinlan, 2004:35). Moreover, Skopos Theory claimed that the intended purpose of the translation determined the methods and strategies of translation and that three rules of translation should be observed: skopos rule, coherence rule and fidelity rule.<br />
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Translation Action based on the communication theory and action theory was elaborated by Justa Holtz Manttari in the third stage of the development of Skopos Theory, which has expanded the scope of functional translation theory. She regarded translation as a person-to-person, purpose-driven and result-oriented interaction activity. Manttari conducted a detailed analysis of the participants and behavior in the translation processes, mainly including the initiator / client, the commissioner, the ST producer, the TT producer, the TT user and the TT receiver. (Manttarri,1984: 398)Translation was the transfer of complex information including texts, pictures, sounds and languages between different cultures. The purpose of translation action was to overcome cultural and language barriers, so as to achieve cultural communication. She insisted that adaptations, compilations, edits and information inquiries were of essentiality in the process of translation activities, and she even included editing, consulting, and other activities related to foreign cultures into the translation action. The translator produced "message transmitter" that met the specific needs of the recipient's cultural background according to the client's requirements. As long as the target text can be produced to meet the client's needs, the task of translation was complete. In other words, the translation needed not be equivalent to the original, which contrived the theory of Translation Action to be an extreme functional theory.<br />
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In the fourth stage, Christian Nord (2001：12)proposed two kinds of translation strategies, in response to the fact that Manttari completely ignored the original text: (1)Documentary translation: it referred to record the information contained in the original text in the communication of target language; it emphasized the direct production of the original text regardless of the context of the target.(2) Instrumental translation: it referred to the translation that achieved different functions for the certain purposes in the target language culture. Nord's contribution to translation studies was many-sided, and she proposed the theory of Function plus Loyalty. Function referred to the factors that made the translation work in a predetermined way in the target language environment, while loyalty referred to the interpersonal relationship among the translator, the original author, the recipient of the translation, and the initiator of the translation. In Nord’s view, loyalty was a kind of concept that translators should be loyal to both the original text and the target of the translation, and that was different from the concept of fidelity or faithfulness which only focused on the relationship between the original and the translation.<br />
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It can be seen from the above that the landmark theories of the German functionalist approach were: Katharina Reiss’ Text Typology, Hans Josef Vermeer’ Skopos Theory, Justa Holtz Manttari’ Theory of Translation Action and Nord's Function plus Loyalty.<br />
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====1.2 Three rules of the Skopos Theory====<br />
The Skopos Theory proposed by Vermeer is the most important theory of functional approaches to translation. There were three ways to understand this word "skopos": the purpose of the translator; the communicative purpose of the text; the purpose to be achieved by using a special translation strategies. Usually, "skopos" referred to the communicative purpose of the text. (Zhang Jinlan, 2004:36). First, under an ideal situation, the initiator of the translation will give details of the elements in the process of translation, such as the recipient of the translation, the environment in which the translation was used, and the functions that the translation should achieve. According to Skopos Theory, the primary rule followed by all translators was the “skopos rule”: The translation purpose determined the translation methods and strategies. Second, coherence rule pointed that the translation must meet the criteria of intra-textual coherence and that translated text must be sufficiently coherent to allow the intended addressees to comprehend it, given that their assumed background knowledge and situation circumstances. Third, fidelity rule meant that the translated text should bear some relationship with the corresponding source text, and there should be intra-textual coherence between the original text and the translation. Intra-textual coherence was similar to what was commonly referred to as fidelity to the original, and the degree and form of fidelity were determined by the purpose of the translation and the translator's understanding of the original.<br />
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===Chapter 2 Domestication and Foreignization===<br />
As we all know, translation has shifted its emphasis from language conversion to cultural transformation. Translation is no longer only regarded as the transformation of language symbols, but a mode of cultural transformation. Since translation is closely related to culture, a problem naturally arises: how to deal with the cultural factors in the text, especially the text with great cultural differences between the source language and the target language. It is on the issue of how to deal with cultural differences in translation that there exist disagreements in the field of translation. Generally speaking, it can be divided into two opposite opinions, namely, domestication and foreignization.<br />
====2.1 Domestication====<br />
Domestication is an important term in cultural criticism, cultural translation theory and cultural exchange. Due to the differences in geographical environment and social history, the differences between eastern and western cultures exist objectively. In other words, not every person in the west can understand the cultural symbols of the east. When dealing with various oriental materials, the oriental scholars in the west can only make some transformation based on some methods such as domestication or foreignization.<br />
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Lawrence Venuti, a famous American translator, was the first person to introduce the term “domestication” in his book The Translator's Invisibility: A History of Translation. He proposed that domestication is an approach that the translator "leaves the reader in peace, as much as possible, and moves the author towards him" and that domesticating translation should abide by the current mainstream values of the target language and culture, openly adopt conservative assimilation methods to the translation of the original text, and cater to local canon, publishing trend and political needs. (Venuti, 2001:19)<br />
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Schuttleworth and Cowie in their book Dictionary of Translation Studies defined “domestication” as “a term used to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for TL readers. . .it is identified with a policy common in dominant cultures which are aggressively monolingual, unreceptive to the foreign, and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with [target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other”.(Schuttleworth & Cowie, 2004:59)<br />
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Douglass Robinson, a Canadian translator who discussed domestication and foreignization from the perspective of postcolonial theory, defined domestication as a term used by translators who were strident advocates of foreignizing translation to describe the worst translation. This kind of translation adopts the way of domesticating the original text into the target culture and language values. Traditionally, this concept is often referred to as “free translation”. (Robinson, 1997:114)<br />
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Domesticating translation, which emerged in the 17th century when the translation activities mainly focused on the introduction of religious classics, classical literary works and the dissemination of Enlightenment thoughts, has been playing a dominant role in British for a long time. There were lots of scholars who firmly advocated the domesticating translation. For example, one of the representatives Eugene Nida has put forward the famous dynamic equivalence and the theory of reader’s response. He proposed that translation should achieve dynamic equivalence, not only in the form of expression, but also in accordance with the norms of the target language. He believed that the cultural category of the target readers should be taken into consideration in terms of expression, choice of words and sentences, and writing style, which should conform to the reading habits and reading psychology of the target readers (Nida, 2003:159). Meanwhile, in the United States, domesticating translation occupied the dominant position in the field of translation in a very long period of time. At that time, the critics in the United States strongly criticized those poems that tried to faithfully convey the exotic flavor of the original text, and publishers also strongly rejected this kind of foreignizing translation, which made it hard to get the chance of publication. They thought that only domesticating translation is the authentic translation, and in this way the translation can be read as if it is created in the target language. The translators completely vanish in the kind of fluent, domesticating translation that has erased every trace of exoticism.<br />
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In some sense, domestication aims to transform the cultural identity of “the other” into the identity of “I”, so that the thoughts, values and behaviors of “the other” conform to “my” standards. As a result, cultural standardization eliminates and replaces cultural differences, leading to the emergence of cultural supremacy or ethnocentrism which refer to the tendency of all countries and nationalities to regard their own way of life, beliefs, values and codes of conduct as superior to others. Homi Bhabha ever claimed that with the global expansionism of the strong culture of Europe and America, non-western countries have been placed in a narrow narrative of progress and development and their civilization described as decadent and autocratic (An Feng, 2004: 15). Under this circumstance, Vetinu proposed the foreignizing translation in order to achieve the deconstruction of ethnocentrism.<br />
<br />
====2.2 Foreignization====<br />
Based on a thorough study of the history of translation in the West from the 17th century to the present, Venuti (2001:23) found that the adoption of domesticating translation strategies was the dominant practice in the history of western translation. Such a translation tradition implies the fact that translators take the western ideology as the standard and foreign texts are shaped by the values of western nationalism and imperialism. Venuti has challenged this kind of translation tradition and firmly advocated foreignizing translation.<br />
<br />
Venuti studied translation from the perspective of society and culture. His theory was directly derived from the German tradition of emphasizing foreignization, the influence of French thinker Derrida and the school of cultural studies. In the mid-18th century, German translators and writers have put other languages in the same position as German, and respect for foreign languages has become a guiding principle in the course of translation, from which people learn to adjust themselves to the heterogeneous elements in foreign texts. In the 19th and 20th century, attention to the foreignness of the original text has become an undercurrent in the study of German translation theory. During this period, the theorists were cautious and avoided the words of "literal translation" and "free translation". They no longer focus on the unit of translation, but turn to the issue of the interpretation of cross-cultural text. For example, German scholar Schleiermacher ever stated:<br />
<br />
<br />
"An inner necessity, in which a peculiar calling of our people [the Germans] express itself clearly enough, has driven us to translating en masse; we cannot go back and we must go on. Just as our soil itself has no doubt become richer and richer fertile and our climate milder and more pleasant only after much transplantations of foreign flora, just so we sense that our language, because we exercise it less owing to our Nordic sluggishness, can thrive in all its freshness and completely develop its own power only through the most many-sided contacts with what is foreign."(Schleiermacher, 2004:62)<br />
<br />
<br />
The German tradition of emphasizing “foreignness” (especially Schleiermacher's argument) provided the theorical basis and direction for Venuti's thoughts, then Derrida's "Deconstruction" philosophy provided a “strategy” for Venuti's translation theory. Derrida challenged all the traditional translation theories and practices with the concept of “differance” in his writing activity and deconstruction strategy. “Differance” is the source of uncertainty and difference. And the meaning of text is always be influenced by the temporization and spacing of the difference; therefore, meaning cannot be completely determined and the absolute translation of original text is always impossible (Graham, 1986:146). Deconstructive translation theory deconstructs the authority of the original text, and puts the translation on an equal and complementary position with the original, thus giving the translator more autonomy. Meanwhile, deconstructive translation theory emphasizes “difference”, and aims to achieve a deeper and more accurate understanding of the differences between languages through translation.<br />
<br />
On the basis of previous scholars' theories, combined with American modernist translation theory, Venuti developed the connotation of foreignizing translation at least from the following aspects(Zhang Jinghua，2009:68): (1) The "heterogeneity" of modernist foreignization comes not only from foreign languages and cultures, but also from those excluded and marginalized discourses in local discourses. (2) The modernist text in foreignizing translation develops the idea of "translation autonomy" and enriches the connotation of foreignization translation in ethical sense, which also conforms to the Frankfurt School's thought of "artistic autonomy" in translation literature.(3) The foreignization of modernism advocates to promote the renewal of the target-language system with the help of marginal languages such as new words and ancient words. (4) In the discourse strategy, foreignizing translation endows translators with more freedom, highlights the subjectivity of the translator, and no longer relies solely on the literal translation.<br />
<br />
===Chapter 3 Translation Method under the Direction of Skopos Theory===<br />
Translation is not only a process of language conversion, but also a behavior of cross-cultural communication. Translation is the bridge of cultural integration. The negation and exclusion of foreign cultures are incompatible with the role of translation as a cultural bridge; however, the overall acceptance of foreign language will also lead the original language to lose its "social identity". XIE(Xie Yao,2017:360) stated that the translation work inevitably bears its cultural imprint, and domestication and foreignization are main ways to lessen the conflict between source language culture and target language culture. Foreignization does a good job in keeping the culture and images for the source language, while domestication means removing all strangeness and foreignness of the source text and making the translation clearly readable. <br />
====3.1 Target reader-oriented approach — domestication====<br />
If translators aim to produce equivalent translation, especially pragmatic equivalent translation to achieve communicative effect with fully understanding the semantic meaning and pragmatic meaning, and considering the acceptance and response of readers, the domesticating translation should be given priority. Therefore, one of the responsibilities of translators is to avoid cultural conflicts, which can lead to various forms of misunderstanding. When transplanting a text into another culture, the translator should carefully weigh the connotation of ideology in the culture. Therefore, we should try our best to transform the source language culture into the target language culture. At the same time, the translator is also a disseminator. In cross-cultural communication, he/she should eliminate barriers and deliver the meaning of the source culture to the readers of the target culture. Then, I will analyze the practice of domesticating translation combined with some examples.<br />
<br />
<br />
“煮茶非漫浪,要须其人与茶品相得。故其法每传于高流隐逸、有烟霞泉石磊磈于胸次间者。<br />
The art of tea brewing is not for roman' s sake. The moral state of the brewer should match well with the quality of the tea. That explains why the techniques of tea brewing are usually handed down only to eremitic wisdoms with lofty characters and peaceful mind." <br />
(Jiang & Jiang，2009:36)<br />
<br />
<br />
“The art of tea brewing is not for roman' s sake”, the sentence pattern of this translation is obviously derived from “art for art's sake”, which reminds people of the aesthetic movement that appeared in the late 19th century in the field of British Art and Literature. “Art for art’s sake”, a slogan translated from the French “l’art pour l’art”, which was coined in the early 19th century by the French philosopher Victor Cousin. It expressed the belief held by many writers and artists, especially those associated with Aestheticism, that art needed no justification, and that it served no political, didactic, or other purposes. This form of expression has already been in the public eye for a long term. Therefore, the translator resorted to the domesticating method according to the cultural standards and traditions of the target language so that the information can be easily understood and accepted by the receptors. <br />
<br />
Then, I take the translation of “角楼”, an ancient architecture in China, as another example. The word “角楼” has a long history, which first appeared in the book History of the Three Kingdoms · Wei Shu. It was built on the corner rampart. Because the horizon from the “角楼” is very wide and the enemy's situation can be observed clearly. Therefore, “角楼” was used as an important facility of the defense project in ancient times. At present, there are four “角楼” in the Palace Museum in Beijing. The most common translation of “角楼” is “turret”. The word "turret" originates from the Latin word "turris", which means a small tower that projects vertically from the wall of a building such as a medieval castle and is used to provide a projecting defensive position allowing covering fire to the adjacent wall. It can be seen that the meaning of the word is very similar to that of the “角楼”. Here, the translator adopts the domesticating strategy to try to find the equivalent words of the image “角楼” in the western culture. Many more examples could be mentioned. For instance, “肉夹馍” is a famous snack in Xi’an and has been listed as a cultural heritage, which is one of the delicacies for foreign tourists to taste in Xi'an. The official translation of “肉夹馍” in Xi'an is “Rougamo”. However, the more well-known or widely spread translations are "Chinese hamburger" and "Chinese sandwich", because foreign tourists think that “肉夹馍”is a popular Chinese "meat burger" or "meat sandwich", and the translation here adopts the domestication strategy.<br />
<br />
====3.2 The purpose of source culture dissemination—foreignization====<br />
For the sake of spreading the source language culture, translator should adopt foreignization so as to promulgate the culture of the original language to the target readers to the largest degree, stimulate the readers to learn the unknown source culture, help to overcome the obstacles in cross-cultural communication, and finally facilitate cultural integration. Then, I will analyze the practice of foreignizing translation combined with some examples.<br />
<br />
<br />
“凡采茶,在二月、三月、四月之间。<br />
The second, third, fourth months of the lunar year are a proper time for almost all sorts of tea to get harvested." <br />
(Jiang & Jiang, 2009:48)<br />
<br />
<br />
During the Tang Dynasty, there was no strict time requirements for tea plucking. In the Classics of Tea, Lu Yu said that the optimum time for tea plucking was between February and April in the lunar calendar, that is to say, it is between March and May according to the current solar calendar. In this sentence, the translator supplemented the cultural element “the lunar year” for accurate time expression. The lunar calendar was established in ancient China based on the operating cycle of the moon, which has been used for thousands of years, guiding the Chinese nation's spring planting, autumn harvest, daily life, containing the wisdom of harmonious coexistence between the Chinese people and nature, and inheriting the continuous national life culture. With the western learning introduced into China, the solar calendar has gradually become a common social calendar, and the lunar calendar is to a large extent an expression of life customs and the inheritance of folk customs. The translator used communicative translation strategies to explain the precise season of tea-picking to the target readers. From the perspective of cultural communication and the expectations of the target readers, the translator tried his best to make the target readers appreciate the exotic and unique cultural information of the source text in the process of compensating for cultural defaults. For publicity translation, the original text can be regarded as a collection of languages, and also a mirror of national history and culture. It can be said that any text is always loaded with certain cultural information to show its unique national cultural temperament. In order to achieve cultural exchange, translators convey the cultural information in the original text accurately and faithfully. This is a good example of foreignizing translation.<br />
<br />
Then, I take the translation of “谋事在人，成事在天”, an ancient proverb in The Dream of Red Mansions, as another example. David Hawkes translated it into “Man proposes, God disposes”. He quoted Western proverbs to express the central idea of the original sentence. However, his translation of “天” into “god” was based on his western mode of thinking. Hawkes' translation ignored the differences of religious and cultural information and failed to convey the cultural elements of the original text. However, Yang Xianyi translated this proverb into “Man proposes, Heaven disposes”. Besides, “阿弥陀佛” appeared many times in the novel, and Hawkes translated into “my Lord” or “my God” while Yang Xianyi translated into “Amida Buddha”, which showed the character's Buddhist belief. We can clearly see that Yang Xianyi employed the foreignizing translation. In the course of translation, foreignization is more favorable to show the cultural differences to the readers, and enable them to understand the Chinese religious and other cultural backgrounds more accurately.<br />
<br />
===Conclusion===<br />
Based on Skopos Theory, combined with the prop criterions of skopos rule, this thesis studies the domestication and foreignization in the course of translation. It should be said that the two strategies, domestication and foreignization, are not opposite or even contradictory, but complementary in translation. Cultural transplantation would be successfully achieved with a variety of methods and models. With Skopos theory applied to make a comprehensive analysis of various factors involved in translation, we can conclude that translators can adopt the principles and methods of both domestication and foreignization. (Guo Jianzhong,1998:5)As for to what extent source culture must be preserved in the translation, how to preserve it, and to what extent source culture must be adjusted to adapt to the target culture, we have to make a choice based on our correct understanding of the nature and the purpose of translation and the demands of target readers. Therefore, it is important for translators to have a deep cultural awareness in the process of translation, and to be sensitive to the similarities and differences between the two cultures. In addition, once one kind of translation method has been employed in a particular text during the process of translation, the translator better keep this basic tendency as far as possible.<br />
<br />
===References===<br />
*Gentzler, Edwin.(1993). ''Contemporary Translation Theories'' [M]. London: Routledge.<br />
<br />
*Graham, Joseph.(1986). ''Difference in Translation''[M]. Ithaca: Cornell University Press.<br />
<br />
*Justa Holz-Manttari.(1984). ''Translatorisches Handeln, Theorie und Methode''[M]. Distributor, Akateeminen Kirjakauppa.<br />
<br />
*Nida, Eugene. A. (2003). ''Toward a Science of Translating''[M]. Brill Academic Publishers.<br />
<br />
*Nord, Christiane.(2001). ''Translating as a Purposeful Activity: Functional Approaches Explained''[M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Reiss, Katharine. &Vermeer, Hans. J. (1984). ''Towards a General Theory of Translational Action: Skopos Theory Explained'' [M]. London: Routledge.<br />
<br />
*Robinson, Douglass. (1997). ''Translation and Empire: Postcolonial Theory Explained''[M]. Manchester: St Jerome.<br />
<br />
*Schleiermacher, Friedrich. (2004). ''On the Different Methods of Translating''[A]. In Lawrence Venuti ed. The Translation Studies Reader[C]. London: Routledge.<br />
<br />
*Schuttleworth, Mark. & Cowie, Moria. (1997). ''Dictionary of Translation Studies''[C]. Manehester: St Jerome. <br />
<br />
*Vermeer, Hans. J. (1987). ''What does it Mean to Translate'' [J]. Indian Journal of Applied Linguistics (2):25-33.<br />
<br />
*Venuti, Lawrence.(2001). ''The Translator’s Invisibility: History of Translation''[M]. London and New York: Routledge.<br />
<br />
*An Feng安锋.(2004). 霍米·巴巴“后殖民理论研究”[D].[ Homi Bhabha’s Study on Postcolonial Theory ]. 北京语言大学Beijing Language and Culture University.<br />
<br />
*Guo Jianzhong郭建中.(1998).翻译中的文化因素:异化与归化[J].[Cultural Factors in Translation:Foreignization and Domestication].上海外国语大学学报Journal of Shanghai International Studies University (2):3-5.<br />
<br />
*Jiang Xin&Jiang Yi（唐）陆羽，姜欣, 姜怡（译）. (2009).大中华文库·茶经[M]．[The Classics of Tea].湖南：湖南人民出版社Hunan People's Press．<br />
<br />
*Xie Yao 谢瑶.(2017).“一带一路”背景下中国茶文学作品的归化翻译与异化翻译[J].[Domesticating and Foreignizing Translation of Chinese Tea Literature in the Context of Belt and Road].福建茶叶Fujian Tea(2) :360-361．<br />
<br />
*Zhang Jinghua 张景华.(2009). 翻译伦理：韦努蒂翻译思想研究[M].[Ethics of Translation: A Study of Venuti's Thought on Translation]. 上海交通大学出版社Shanghai Jiao Tong University Press. <br />
<br />
*Zhang Jinlan张锦兰. (2004).目的论与翻译方法[J].[The Skopos Theory and Translation Method]. 中国科技翻译 Technology Translation in China(1):35-37.<br />
<br />
==Study of domestication and foreignization in cross cultural translation 周罗平 Zhou Luoping==<br />
<center> 周罗平 Zhou Luoping,202020080670.</center><br />
<br />
===Abstract===<br />
Language is the carrier of culture and the medium of communication between cultures. Language and culture are closely connected. Nowadays, cultural exchanges are becoming increasingly frequent; hence, it’s particularly important to use translation to convey information between different cultures. Translation is a process not only about transforming one language into another, but also about noticing the history and cultural tradition behind languages. Therefore, in cross-cultural translation, translators should master two strategies to deal with culture: domestication and foreignization. This article will introduce domestication and foreignization and explore how to use them in cross-cultural translation.<br />
<br />
===Key words===<br />
Domestication Foreignization Cross-cultural Translation<br />
<br />
===题目===<br />
跨文化翻译中归化和异化研究<br />
<br />
===摘要===<br />
语言是文化的载体，是文化间传播和交流的媒介。语言和文化之间密不可分。在文化交流日益频繁的今天，用翻译去传递不同文化之间的信息就显得格外重要。翻译不仅仅是将一种语言转化为另一种语言，更要关注不同语言背后所承载的历史背景和文化传统，故在跨文化翻译中，译者应掌握处理文化的两种翻译方法：归化和异化。本文将系统地介绍归化和异化这两种翻译策略，并探究在跨文化翻译中如何选择使用这两种翻译策略。<br />
<br />
===关键词===<br />
归化 异化 跨文化翻译<br />
<br />
===Introduction===<br />
Influenced by different geographical environment, historical development and other factors, different nations and countries form their unique culture. Translation plays an important role in cross-cultural communication. The translator as the main body of translation activities should convey the culture of one language in another language. In this process, the translator is faced with how and to what extent to show the cultural connotation of source language; therefore, the translator is bound to face the choice between domestication and foreignization.<br />
<br />
Domestication, oriented by the target language culture, aims to eliminate the strangeness brought about by the source text, but it also reduces the opportunities for the target readers to contact with foreign cultures. While foreignization, oriented by the source language culture, aims to retain the unique style and cultural characteristics of the source language, but it will increase the reading difficulty. The best way is to combine domestication with foreignization. Therefore, the translator should fully consider the type of the text and the readers of the translation and then choose the translation strategies and methods reasonably.<br />
<br />
This paper will be divided into five parts. The first part is the introduction of this paper. The second part is the introduction of domestication and foreignization, as well as a brief introduction of the representatives of domestication and foreignization. The third part is an analysis of the factors that influence the choice of domestication and foreignization. The fourth part introduces the translation methods under domestication and foreignization. The fifth part is the conclusion.<br />
<br />
===Chapter 1 Domestication and Foreignization===<br />
The terms domestication and foreignization were first put forward by Lawrence Venuti in his work The Translator’s Invisibility. The two concepts of foreignization and domestication are defined by Venuti based on Schleiermacher’s distinction between the two different translation orientations. Schleiermacher clearly pointed out that there can be only two ways of Translating. Either by keeping the author as still as possible, so as to lead the reader to the author; the other is to keep the reader as still as possible, thereby guiding the author to approach the reader. Venuti, on the basis of Schleiermacher’s distinction, called the former foreignization and the latter domestication (Jiang 2016，146-147).<br />
<br />
====1.1 Introduction of Domestication====<br />
According to Venuti, domestication is actually an ethnocentric practice, bringing foreign texts into the cultural values of the target language and thus bringing the author back home (Venuti 2009, 20).Therefore, in the process of translation, the translator follows the target language culture and adopts conservative methods to assimilate the original text so as to meet the needs of the target language readers. <br />
<br />
In this sense, the biggest advantage of the domestication is that it makes the translated works more easily accepted by the target language readers and that readers can better understand the connotation of the source text. In addition, domestication well reflects the coexistence of different cultures in the process of communication, and shows that translators seek common ground when facing culture differences and conflicts. Of course, every coin has two sides. Domestication translation also has its shortcomings. When translators adopt domestication, they tend to assimilate part of the original content with different language style or unique national culture, which makes the translation lose the characteristics of the original text, thus affecting the communication and spread of different cultures and hinders readers’ understanding of foreign culture.<br />
<br />
Eugene Nida is the representative figure advocating domestication. Nida’s functional equivalence theory or dynamic equivalence theory shows that he is a supporter of domesticating translation. His dynamic equivalence theory shows that he pursues the most natural equivalence translation. He once said that “dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language” (Nida & Taber 2004, 24). In other words, dynamic equivalence means that the reader’s response to the translation is consistent with that of the original. Nida’s dynamic equivalence theory fully considers the reader’s language culture and the reader’s ability to appreciate the translation. Therefore, in the course of translating, the translator should take the completely natural and smooth language expression as the goal. In order to make the translation natural and smooth, the translator must make some adjustments to the original text. Some heterogeneous cultures which are not accepted by readers should be eliminated as much as possible. Nida’s dynamic equivalence theory takes the reader into full consideration. It aims to eliminate the readers’ strangeness to the original content and let readers better understand the thought and meaning of the original text, which precisely reflects the characteristics of domesticating translation.<br />
<br />
====1.2 Introduction of Foreignization====<br />
Foreignization is an ethnodeviant practice, keeping language and cultural differences of the original texts as far as possible and thus sending the reader abroad (Venuti 2009, 20). In other words, in order to show the cultural characteristics of the source work, translators use foreignising translation to retain the characteristics of the source text and try to keep the writing techniques used by the author of the source language. Hence, for the readers of the target language, the translation is exotic and unfamiliar. <br />
<br />
Same to the domestication, foreignization also has its advantages and disadvantages. Foreignization, by transplanting the culture of the source language into the culture of the target language, enriches the culture of the target language to a great extent. For example, the Chinese phrase “武装到牙齿” is translated as “armed to the teeth”, which greatly spreads Chinese culture and enriches the English and Chinese language culture. Of course, foreignization also has its limitations. Some cultural differences and language differences are difficult to overcome. If foreignization is adopted blindly in the process of translation, there will produce some translations that readers cannot understand and accept, and translation will also lose its function of cultural communication.<br />
<br />
Schleiermacher and Venuti are strong supporters of foreignization. Schleiermacher’s preferred strategy is to accommodate the reader to the author. He claims that translations need not be same as the original author writes in the source language. The translation does not conform to the general expression habits of the target language. He believes that a translator who knows the target language can help target readers who are not proficient in the foreign language but have a strong understanding of the original text. In order to achieve this goal, the translator must adopt the foreignization translation, emphasize the value of heterogeneous culture, and ensure the faithfulness to the original text by subordinating the words in the target text to the source language (Jiang 2016, 147). In this way, the translation can be faithful to the meaning of the original text and can introduce heterogeneous cultures and concepts to readers of target language.<br />
<br />
In his book The Translator’s Invisibility, Venuti expresses his understanding and support for foreignization translation in detail. He believes that foreignization translation is a kind of translation strategy that preserves and highlights the heterogeneity of the original text in the translation. Firstly, he believes that foreignization is reflected in the selection of translation materials. He mainly aims at the classic translation of literature and culture of the target language instead of scientific translation (Venuti 2009, 42). In the process of foreignising translation, the translator chooses a foreign text which is different from the mainstream culture of the target language, which can change the cultural composition of the target language. Secondly, foreignization translation is reflected in the language used by the translator. This means that in the process of translation, the closer the language style of the translation is to the language style of the original, the more heterogeneous the readers will feel. Moreover, Venuti advocates that in the process of translation, the translator should use words that are not commonly used and non-standard. Translators should mix slang, neologism or archaic words to achieve heterogeneous effects(Venuti 2009, 35). In this way, the foreignization style of translation highlights the heterogeneity of foreign texts and challenges and resists the mainstream culture of the target language. Thirdly, foreignization translation is embodied in cultural alienation. By highlighting the cultural differences caused by language differences, foreignization translation promotes the development of cultural diversity, helps to resist the hegemony of European and American culture, and helps to promote the development of culture and language of weak and small nations (Venuti 2009, 21). Fourthly, foreignising translation highlights and enhances the status of the translator, which changes the phenomenon that the smooth translation makes the translator invisible in the past, thus promoting translation research to gradually move to the academic center (Venuti 2009, 17). Venuti elaborates that smooth translation has long occupied the mainstream position in the history of western translation, and the fluency of translation has become the standard to judge whether a translation is good or not. Venuti challenges and questions this phenomenon. The smooth translation covers up the translator’s intervention and interpretation of the original text, and covered up the language and cultural differences of the original work. Therefore, he puts forward the concept of resistant translation to expound his translation thoughts. Resistant translation refers to a translation strategy that preserves some heterogeneity in literary translation. The object of resistance is the prevailing translation thought in British and American culture, that is, fluent translation is acceptable translation. Venuti challenges the dominant position of British and American culture and introduces the idea of weak culture by advocating resistant translation. Translation is not only a process of seeking similarities between languages and cultures, but also a process of facing the differences between languages and cultures. Translators cannot completely and thoroughly eliminate these differences. Therefore, a good translation must be the blending and collision of different cultures, from which the readers can better understand and perceive cultural diversity (Jiang 2016, 169-170).<br />
<br />
====1.3 Literal translation, free translation, domestication, and foreignization====<br />
There are a lot of discussions on the translation strategies of domestication and foreignization, and literal translation and free translation. Many people think that domestication is equal to free translation, while foreignization is equal to literal translation. I don’t think so. In this section, I will make a comparison and distinction between the two groups of translation concepts. <br />
<br />
Literal translation refers to the translation that maintains the content and style of the original text while following the norms of the target language. Literal translation starts with word to word translation (Shuttleworth & Moira 2005, 129). However, due to the need to be consistent with the grammar of the target language, the final target text may also present the equivalence of phrase to phrase or clause to clause. Free translation, as opposed to literal translation, refers to the translation that reads naturally, rather than the type of translation that completely retains the wording of the source text. Free translation is usually oriented to the target language (Shuttleworth & Moira 2005, 84).<br />
<br />
As mentioned before, domesticating translation covers up the differences between different cultures and weakens the strangeness of the original. The translation produced by domestication is very fluent and natural so that readers are able to read and understand the translation according to their own language expressions. Foreignising translation requires the translation to show the heterogeneity of the original text and convey the foreign cultural characteristics of the original text as far as possible so that the reader will feel a strange feeling when reading the translated text and sometimes they will have some misunderstanding or questions that are caused by exotic culture. <br />
<br />
Literal translation and free translation emphasize whether the translation is consistent with the original text in terms of language form and language style. Domestication and foreignization not only emphasizes the language level, but also pays attention to whether the values and cultural traditions conform to the expression habits of the target language countries. Additionally, it is worth mentioning that literal translation and free translation are static opposites. Whether the translation is faithful to the original is mainly seen from the linguistic unit. Domestication and foreignization is a pair of dynamic opposites (Lu 2018, 57). With the increasing frequency of cultural exchanges and the passage of time, the original foreignization will become domestication. Therefore, we cannot easily equate literal translation with foreignization, nor can we equate free translation with domestication.<br />
<br />
===Chapter 2 Factors influencing the choice of domestication and foreignization===<br />
In cross-cultural translation, translators are always faced with the choice of domestication and foreignization. Then, how does the translator make a choice? This chapter will explore some factors that influence the choice of translation strategies of domestication and foreignization, and then discuss when to domesticate and when to foreignize the text.<br />
<br />
====2.1 The type of the text==== <br />
Different text has its own function. When dealing with different kinds of texts, translators should choose different translation strategies to translate text and to better show the function of the text. Newmark, a famous translator, divides text into three types according to its content and style: expressive function, informational function, and vocative function.<br />
<br />
Expressive text mainly has literary value or shows the author’s unique writing style, including some serious literary works, such as some serious imaginative literature, authoritative statements and some literary works like personal letters, autobiography, and essay (Newmark 2001, 39). Expressive text emphasizes the expressive function of language. This kind of the text takes the authority of the original author into consideration and pays less attention to readers’ responses. Compared with other types of texts, expressive texts use artistic and beautiful language, with the purpose of creating artistic images, so that readers can be inspired and moved by the language in the process of reading (Wang 2008, 138). The characteristics of expressive texts require translators to translate not only meaning, but also the emotion in the process of translation, so as to reproduce the artistic characteristics of the original text to the greatest extent and make readers feel the artistic charm of the source text when reading the translated text. Therefore, the linguistic features and purposes of expressive texts require translators to use foreignization as much as possible to reflect the exotic flavor of the source language and reproduce the artistic features of the source text.<br />
<br />
Informative text is mainly to convey the original information to readers truthfully and smoothly, mainly including technical reports, articles in newspapers or periodical, general teaching materials, product descriptions and other text whose content is more important than form (Newmark 2001, 40). This kind of text is created without author’s personal emotion and its main function is to lead readers to know and understand information. These characteristics require translators to focus on the content of the text and uses simple or clear expression as far as possible to convey the content so that readers can fully accept the meaning; therefore, it’s better to use domestication as much as possible to reproduce the content of the original text instead of sticking to the language styles. <br />
<br />
Vocative text is mainly to call readers to take action, to think, and to make reaction, including notice, instruction, and advertisement. This type of text emphasizes the infective function of the language and it takes readers as center (Newmark 2001, 41). Vocative text emphasizes the readability of the text and the acceptability of the reader (Wang 2008, 139). It is necessary to put the readers of the target language in the first place and take their culture and receptivity into consideration, so that they can clearly get the information; therefore, when translating such texts, translators should grasp the cultural differences between different languages and put the cultural habits of target readers in the first place. Only in this way can readers truly think, feel, and act. Additionally, in the course of translation, translators should give full play to the linguistic advantages of the target language and should not be limited to the expression of the original text, so as to achieve the same effect as the original language as far as possible.<br />
<br />
According to Newmark, the division of text is not absolute, and most texts have all three functions at the same time with one or two of them dominate (Newmark 2001, 42). Hence, in the actual translation, domestication and foreignization should be combined. Domestication and foreignization are not always antithetical; on the contrary, they complement each other. When choosing foreignising translation strategy, the translator should pay attention to the smoothness and understandability of the target text. When choosing the domestication translation strategy, the translator should also pay attention not to lose the flavor and style of the original text. During translating, to a certain extent, the translator has freedom so the translator should give full play to the advantages of the two translation strategies. The translator can adopt domesticating translation to familiarize language expression and use foreignising translation to keep cultural elements.<br />
<br />
====2.2 Readers of the target language====<br />
The translator choosing which translation strategy is not only influenced by the type of text, but also by the target readers. Reader is an important factor influencing the choice of domestication and foreignization so translator should take readers’ age, gender and educational level in the consideration in the course of translation. <br />
<br />
The translation under the domestication strategy is smooth and natural and it’s easier to be accepted by readers. Therefore, if the target readers of the translated text are young children or readers with low education level, the translator can use the domestication strategy more when translating, so that the readers can understand and accept the information of the translated text. However, the translation under the foreignization strategy aims at revealing the heterogeneity of the source culture, spreading foreign culture, and preserving the unique expression and original flavor of the original text. Such a translation may be awkward and difficult to understand. If the readers of the target text are highly educated, highly receptive, or have a certain understanding and cognition of the culture of the source language, the translator can use the foreignization strategy to show the style of the source text, so that the readers can better understand the foreign culture and broaden their horizon (Zhang & Wang 2007, 147).<br />
<br />
Generally speaking, most works have a specific audience for reading. Different groups of readers have their own characteristics and different levels of comprehension; therefore, translators should take the factor of readers into consideration to choose domestication strategy or foreignization strategy in the actual translation. <br />
<br />
===Chapter 3 The application of translation methods in domestication and foreignization===<br />
In cross-cultural translation, translating culturally-loaded expressions is difficult. Choosing appropriate ways to translate culturally-loaded expressions will not only keep the original favor, but also make readers of target language understand so in this part I will introduce some methods to translate culturally-loaded expressions under the domestication and foreignization strategy.<br />
<br />
====3.1 Introduction of culturally-loaded expressions====<br />
Culturally-loaded words refer to words with certain cultural background or profound cultural implication, including proverbs, allusions, special characters’ names and current idioms and idioms that have been deposited in a certain historical stage (Fang 2011, 297). As culturally-loaded words have their own uniqueness, the following principles should be followed in the translation of culture-loaded words. According to Wang Zhenqi, first, the key implied meaning of the expression in the source text should be converted into non-implied meaning in translation. Second, the representation of the lexical meaning of the source language should be given priority to the representation of the form. Third, the context of the source words should be taken into full consideration in the choice of translation (Wang 2014, 97). Then, in the translation of such words, the translator takes cultural exchange as the purpose, evaluates the readers’ cultural reception and perceptivity, and adopts flexible and appropriate translation methods, so as to ensure that the translated text not only retains the cultural information and cultural color of the original text, but also has readability. There are different ways of translating culturally-loaded words because of their different forms and cultural meanings.<br />
<br />
====3.2 Translation methods under the domestication strategy====<br />
Under the domestication translation strategy, there are three main methods to translate culturally-loaded expressions, namely: free translation, cultural substitution, and simplification.<br />
<br />
Free translation is a common way in translating culturally-loaded words. Free translation is to translate the cultural information in the source text as much as possible. If the translator only conveys literal meanings of the words that are rich in cultural information, sometimes they will confuse and even misunderstand readers. In order to better convey the meaning of the original text, the translator adopts free translation method to translate the real connotation of culturally-loaded words, fill the gap in the readers’ culture, and let readers understand the text more naturally and smoothly (Wang 2014, 98). For example, some color words in Chinese have lots of different symbolic meanings. The color purple in Chinese culture represents the spirit of saints and emperors, which is maybe unfamiliar to readers of other cultures. Hence, when translating the term “紫禁城”，in order to eliminate misunderstanding, the translator tends to adopt free translation to translate it as “the forbidden city” which shows its cultural meaning. <br />
<br />
In cross-cultural translation, the translator may face such difficulty that there is no corresponding word in the target language equaling to the culturally-loaded word in the source language. In this case, cultural substitution is a good choice. Cultural substitution, put forward by Beekman and Callow, is a method of dealing with things that exist in the source language but do not exist in the target language. It is defined as using things in target language to replace the things in source language culture that is unknown to readers of target language. In order to maintain the functional meanings, both things have the same function. There are three points to note when using. Firstly, do not replace history with didactic words; secondly, choose the one that suits best and not just the one with the most obvious function; thirdly, avoid functional conflicts between source language and target language(Fang 2011,104). For example, in order to let readers of target language better feel and understand the love of Romeo and Juliet, we will use cultural substitution methods and translate it into the love between Liang Shanbo and Zhu Yingtai, which eliminates the unfamiliarity of the cultural image in the source language and is the representation of domestication. Using the cultural images in the target culture, the translator enables the target readers to understand the foreign culture on the basis of their own culture, thus strengthening the understanding between different cultures.<br />
<br />
Simplication is also a good way to deal with culturally-loaded expressions translation. According to Wang, simplified translation is to translate the core meaning of culture-loaded words in the source language into a simple and clear target language. In cross-cultural translation, the translator may encounter such a situation when the long-winded concept of the original text can be simply expressed in the target language, such as using idiom, and such a translation is more acceptable to the target language readers. Therefore, it is very effective to use simplified translation which not only preserves the core concept of the original text, but also makes the translation acceptable (Wang 2014, 98).<br />
<br />
Free translation, cultural substitution and simplication are all translation methods to eliminate the strangeness caused by culturally-loaded words in the source language text and avoid readers’ confusion or misunderstanding. These domesticated text translation methods facilitate readers’ reading, better ensure that readers correctly understand the content of the source language text and experience the emotion of the source language text.<br />
<br />
====3.3 Translation methods under the foreignization strategy====<br />
Under the foreignization translation strategy, there are five main methods to translate culturally-loaded words, namely: literal translation, literal translation plus annotation, transliteration, transliteration plus annotation, and cultural borrowing.<br />
<br />
Literal translation is loyal to the meaning and structure of the source text, directly translating the source language into the target language (Fang 2011, 104). With the increasingly frequent cultural exchanges, some loaded words and expressions have gradually become familiar to people. For example, the proverb “All roads lead to Rome” is directly translated as “条条大路通罗马” . “A near friend is better than a far-dwelling kinsman” is translated as “远亲不如近邻”. These culturally-loaded expressions are directly translated into the target language and Chinese readers can clearly understand the meanings.<br />
<br />
However, when literal translation can’t fully convey the original cultural information and readers have difficulty perceiving the meaning, the translator can add some annotation to explain the meaning of the culturally-loaded words on the basis of the literal translation (Wang 2014, 98). Annotations can be used to supplement background information, cultural traditions and other information for readers to understand. For example, the sentence “Now he was his valet, his dog, his man Friday” is translated as “如今他便成了他的听差，他的狗，他的忠仆星期五（星期五Friday是《鲁滨逊漂流记》中Robinson Crusoe的忠实奴仆）” . By adding the supplementary information, readers will know the meaning of this sentence clearly. Hence, for one thing, the translation preserves the original culture and promotes the communication between different cultures as well; for another, the readers of target language can better understand the cultural connotation and broaden their knowledge.<br />
<br />
Transliteration is a good and common way to translate culturally-loaded expressions. It uses letter symbols to represent letter symbols in another language system. When there is a big difference between the source language and the target language and there is a semantic gap, it is impossible to translate the semantic meaning (Fang 2011, 105). In this case, transliteration is the main translation method. The objects of transliteration are the names of people, places and newly generated terms. For instance, a city of America “Mount Pleasant” is translated as “芒特普莱森特” in Chinese. The Chinese Taoist thought “阴”and “阳” are translated as “Yin” and “Yang.” Through transliteration, readers of the target language can not only gain some understanding of the cultural knowledge of the source language, but also introduce new cultural concepts into the culture of the target language.<br />
<br />
Transliteration plus annotation is also often used in the translation of specific cultural words. The translator can add some annotation that can be in-text annotation or extra-text annotation to explain the meaning of the culturally-loaded words on the basis of the transliteration(Fang 2011, 105), so as to achieve the purpose of cultural information transmission. For example, the sentence “Like a son of Bacchus, he can drink up two battles of whisky at a breath” is translated as “他简直像巴克斯（巴克斯是古希腊神话中的酒神）的儿子，能一口气喝光两瓶威士忌”. The annotation gives a clear explanation of the connotation of culturally-loaded words. <br />
<br />
Cultural borrowing refers to some words in the source language, which can only be transferred into the target language word by word according to the literal meaning because no appropriate corresponding language can be found in the target language. The borrowed words may be unchanged or slightly altered, but their meaning must be clear and unmistakable in the target language text (Fang 2011, 304). For example, “as timid as a rabbit” can be translated as “胆小如兔”in Chinese. By cultural borrowing, this translation preserves the emotional image and cultural connotation of source language and the readers of target language can figure out the meaning of this expression. Therefore, when using cultural borrowing, the translator should not only keep the cultural image in source text but also let the reader of target language understand the image with exotic connotation.<br />
<br />
On the basis of preserving the culture and keeping the flavor of the original text, these five translation methods try their best to make readers understand the culture of the source language so as to let readers perceive the beauty of foreign culture and to introduce new expressions into target language.<br />
<br />
===Conclusion=== <br />
Translation is an activity of communication between different languages and cultures. Different nations and countries have different ways of language expression because of their different cultures. In cross-cultural translation, translators should not only take on the responsibility of transmitting the source language culture and promoting the communication between different cultures, but also take the responsibility of making the target readers understand the connotation of the text, so as to make the translation readable and acceptable. This requires the translator to master the two translation strategies of domestication and foreignization, and grasp the balance between them.<br />
<br />
Domestication is helpful for the target language readers to understand the original text and avoid the obstacles caused by cultural differences; however, the translation approach to the readers’ language and culture will inevitably lose language features and cultural customs of the original text. Foreignization translation retains the expression habits and cultural characteristics of the source language, but is easy to increase the understanding difficulty of the target language readers, and may even cause misreading of the target language readers. With the frequent cultural exchanges, to some degree, people around the world are relatively familiar with each other’s cultural customs; therefore, on the premise that the target readers have no misunderstanding of the original text, the foreignization translation strategy can be appropriately adopted, which can enrich the target language culture and broaden the horizon of the target readers. <br />
<br />
Hence, in cross-cultural translation, translators had to deal with the problems of domestication and foreignization. Translators should consider some factors that influence the choice and choose appropriate translation methods to make domestication and foreignization complement each other, and retain the original flavor of the original text while ensuring the understanding of the target readers.<br />
<br />
===References===<br />
*Fang Mengzhi方梦之.(2011)中国译学大辞典[A Dictionary of Translation Studies in China]. 上海外语教育出版社Shanghai Foreign Language Education Press.<br />
*Jiang Tong蒋童.(2016).韦努蒂翻译理论的谱系学研究[Genealogical study on Lawrence Venuti’s translation theory].商务印书馆The Commercial Press.<br />
*Lu Xiaojun 陆晓君. (2018) 归化和异化与直译和意译的比较[A Comparison between domestication and foreignization and literal translation and free translation]. 齐齐哈尔师范高等专科学校学报[Journal of Qiqihar Junior Teachers’ College](05) 55-57.<br />
*Newmark, P. (2011) A Textbook of Translation. Shanghai Foreign Language Education Press.<br />
*Nida, E.A. & Taber C.R. (2004) The Theory and Practice of Translation. Shanghai Foreign Language Education Press.<br />
*Shuttleworth, M. & Moira, C. (2005) Dictionary of Translation Studies.谭载喜译Translated by Tan Zaixi. Foreign Language Teaching and Research Press.<br />
*Venuti, L. (2009) The Translator’s Invisibility. 张景华译Translated by Zhang Jinghua. 外语教育与研究出版社Foreign Language Teaching and Research Press.<br />
*Wang Chan王婵.(2008). 纽马克翻译理论在不同文本类型中的体现[The Embodiment of Newmark’s translation in different text types].湖北师范学院学报（哲学社会科学版）Journal of Hubei Normal University(Philosophy and Social Science) (02) 138-140.<br />
*Wang Zhenqi王溱琪.(2014).文化负载词翻译方法浅议[A brief discussion on culturally-loaded word translation method ].长江大学学报(社科版)Journal of Yangtze University (Social Science) (01) 97-98.<br />
*Zhang Siyong &Wang Huimin张思永,王慧敏. (2007). 归化还是异化——谈影响翻译策略选择的若干因素 [Domestication or foreignization-an analysis of factors influencing the choice of translation strategy].广西社会科学 Guangxi Social Science (10):145-148.<br />
<br />
==The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu 龚钰冕 Gong Yumian==<br />
<center> 龚钰冕 Gong Yumian,202020080601.</center> <br />
<br />
==='''Abstract'''=== <br />
Chinese Xiehouyu (allegorical saying) is a unique part of Chinese folk culture, and people are familiar with it. The translation of Chinese and English allegorical sayings is a kind of cross-cultural communication activity that spreads the Chinese national language and culture to the English world. In depth study of the connotation and translation methods of Chinese allegorical sayings has played a significant role in promoting and improving the Chinese-English translation and cross-cultural communication between Chinese and English. Based on the theory of domestication and foreignization, this paper attempts to analyze the types and components of Chinese allegorical sayings, and to explore their translation strategies.<br />
<br />
==='''摘要'''===<br />
汉语歇后语是中国民俗文化特有的一部分，人们耳熟能详。汉英歇后语翻译是一种将中华民族语言文化传播到英语世界的跨文化交流活动，深入学习研究汉语歇后语的内涵和翻译方法，对汉英语言的互译和跨文化交际都起到了很好的促进和提高作用。本文试图用归化和异化理论出发，分析汉语歇后语的类型及其构成，探讨汉语歇后语的翻译策略。<br />
<br />
==='''Key words'''=== <br />
Chinese Allegorical Sayings, domestication and foreignization, translation strategy<br />
<br />
==='''关键词'''===<br />
汉语歇后语；归化和异化；翻译策略<br />
<br />
==='''Introduction'''===<br />
Chinese Xiehouyu is a unique language form in Chinese idioms, which is full of cultural connotation and has a special structural form. It has the characteristics of vivid and humorous language, rich in philosophy and enlightenment, which is widely spread and loved by the Chinese people. Chinese Xiehouyu is not only widely used in spoken language of all social strata, but also can be seen everywhere in classical and modern literary works and articles. However, as a unique language form in Chinese, it is difficult to find the corresponding expression in other languages. Therefore, it has become a difficulty in the translation of Chinese idioms, which is undoubtedly a great challenge to the translator. <br />
<br />
The strategies of domestication and foreignization play an important role in translation. Besides, the correct application of domestication and foreignization in translating Chinese Xiehouyu will appropriately and vividly introduce China's history and culture to foreign people to promote cultural exchanges. Therefore, this paper attempts to analyze the types and components of Chinese Xiehouyu, analyze the connotations of domestication and foreignization, and explore the translation methods of Chinese Xiehouyu with many examples.<br />
<br />
===Chapter 1 The Definition of Chinese Xiehouyu===<br />
<br />
====1.1 The Origin of Chinese Xiehouyu====<br />
Chinese Xiehouyu is also called allegorical saying, idiom, witticism, abbreviation, quotation and so on. When it comes to Xiehouyu, Chinese people are familiar with it, because it is a form of expression that Chinese people have learned since childhood. When studying the origin of Chinese Xiehouyu, some linguists and linguistic works also mentioned other related names. For example, Chen Wangdao (1932) included Xiehouyu in the section of "Cutting and Shortening Words" in his The Main Ideas Of The Rhetoric; Guo Shaoyu (1925) pointed out that Xiehouyu originated from "shefu" (a form similar to guessing riddles) in his book A Study of Proverbs; and names such as "riddle", "proverb", "abbreviation", "idiom", "witticism" are listed in other books. By comparison, most of them reveal some similarities and differences. Let's briefly review the origin of the name "Xiehouyu"。<br />
<br />
The name "xiehou" was first found in the biography of Zheng fan in Tang Dynasty, and it is mentioned in the book that "the style of Zheng Wu Xiehou" (a kind of poem with the style of "xiehou"). The word "Xiehouyu" has appeared for a long time, but what the ancients said refers to the ppoetry or a word game about Xiehouyu. The Xiehouyu, which we are talking about today, was called "Qiaoyu", "Fangyu" and "Shiyu" by the ancients and were more commonly known as "Yaoyan".<br />
<br />
At the beginning of the 20th century, Bai Qiming took Xiehouyu as a kind of folk literature and art after the publication of his article "Xiehouyu Which Should Be Included in The Collection of Songs ". He pointed out that Xiehouyu, also known as "argot", was called " wind typeface " in Tang Dynasty and "Kaner" or "Kanzi" in custom. However, he did not explain why he called it "Xiehouyu" in his article. In the 1930s, Chen Wangdao pointed out in his book " The Main Ideas of The Rhetoric" that Xiehouyu has two meanings: one is "Xiehouyu" used by the ancients, also known as "cutting and shortening words of Xiehouyu"; the other is "Xiehouyu" that people use today, also referred as “Pijieyu”, that is, the Xiehouyu composed of interpretation. In the 1950s, Mao Dun pointed out that in order to distinguish it from the "original or formal xiehouyu", a different name should be given to the Xiehouyu that people use today, but he did not specify what name to use instead. In the 1980s, from the perspective of academic research, Wen Duanzheng thought that the academic name should reflect the essential characteristics of the things referred to, agreed with Mao Dun's opinion, and concluded that Xiehouyu did not express the meaning of "xiehou" in Chinese through a large number of examples. Therefore, he suggested that the Xiehouyu should be renamed as "quotations" according to the relationship between the former and latter parts of the Xiehouyu. However, most scholars believe that the name of Xiehouyu has been accepted by people and it is difficult to change it. Therefore, they advocate that the name "Xiehouyu" should still be used without any change.（Miregu Aimaiti, 2014,5-6）<br />
<br />
====1.2 The Structure of Chinese Xiehouyu====<br />
The English name of Xiehouyu is "rest ending sayings" or "post-pause expressions". According to its structure, it is also translated as "example-explanation-sayings"(Bao Huinan & Bao Ang, 2000, 64). In 1986, Professor Luo Shenghao, a linguistic professor at the University of Illinois at Chicago, translated the Chinese Xiehouyu into "enigmatic folk similes" in his book A Dictionary of Chinese Xiehouyu. According to professor Luo, "Similes" refers to the Chinese Xiehouyu which is generally composed of vehicle and tenor. The vehicle are figurative metaphors. The tenor is the explanation of the vehicle to show its essential significance. For example, “粪坑里的石头——又臭又硬” (The stone in the cesspit —— smelly and hard.). "Folk" indicates that the Xiehouyu is originated from the folk and is used more frequently in daily spoken language. "Enigmatic" indicates that this kind of expression has the nature and characteristics of riddles which also have two parts: the tenor and the vehicle. Therefore, "enigmatic Folk Similes" basically reflects the special structure and essential characteristics of Chinese Xiehouyu.(Qi Dehui, 2011)<br />
<br />
====1.3 The Definition of Chinese Xiehouyu====<br />
Xiehouyu has very distinct characteristics, and its external structure is composed of two parts. The former part is the image and descriptive language, which tells a thing, a modality, an object, a scene and so on, while the latter part is a summary and abstract language, which is the explanation of the former part. The combination of the former part and the latter part produces a sense of witty and humor to express meaning. Therefore, the fixed phrase is called Xiehouyu.<br />
<br />
In the dictionary, the explanation of Xiehouyu is that a sentence composed of two parts: the former part is like the riddle, the latter part is like the answer of riddle, and the original meaning is from the latter part.For example, “泥菩萨过江——自身难保”(like a clay idol fording a river, hardly able to save oneself(let alone anyone else)).<br />
<br />
Xiehouyu is a kind of idiom with relatively fixed structure and oral characteristics, which is composed of two parts with the relationship of citation and annotation. <br />
<br />
An Unabridged, Comprehensive Dictionary (《辞海》) defines Xiehouyu as follows: Xiehouyu is a kind of idiom, which is humorous and vivid sentences that are familiar to the masses. <br />
<br />
In short, Xiehouyu is a special language form created by the Chinese people in their daily life. It is a short, funny and vivid sentence and composed of two parts: the former part plays the role of introduction, like a riddle, and the latter part plays the role of supplement, like the answer of riddle, which is very natural and appropriate. In a certain language environment, one usually say the former part and omit the latter part, the other can understand and guess its original meaning, so this language form is called Xiehouyu.<br />
<br />
====1.4 The Importance of Chinese Xiehouyu Translation====<br />
Xiehouyu belongs to the part of Chinese idioms. It is a common cultural and communicative phenomenon. Its emergence is related to specific cultural, historical, philosophical, psychological and social reasons, and its generation and development is the result of the development of diachronic language.<br />
<br />
From the perspective of linguistics, the most differences are that Chinese is a parataxis language while English hypotaxis. Chinese belongs to the Chinese-Tibet language, while English belongs to the Indo-European language; Chinese is a parataxis language while English hypotaxis. In English, the arranging of clauses one after the other without connectives showing the relation between them, for example, the rain fell; the river flooded; the house washed away. In Chinese, the dependent or subordinate construction or relationship of clauses with connectives, for example, I shall despair if you don’t come. (Lian Shuneng, 1993，48-49)<br />
<br />
Therefore, interlingual conversion occurs in the process of translation, which it is of great value in translation. In the process of translating Chinese Xiehouyu into English, it is necessary to faithfully reproduce the meaning of the source language by integrating language, cognition, culture, communication and other factors. The form and meaning of Chinese idioms are not completely coincident, which is fully reflected in the literal meaning and implied meaning of Xiehouyu. For foreigners, being familiar with and understanding Xiehouyu can strengthen their mastery of Chinese and deepen their understanding of Chinese culture and civilization.(Liu Na, 2016,18)<br />
<br />
===Chapter 2 Types of Chinese Xiehouyu===<br />
According to the connection between the two parts of the Chinese Xiehouyu, it can be roughly divided into two types: metaphorical Xiehouyu and paronomasia Xiehouyu. (Qi Dehui,2011,110)<br />
<br />
====2.1 Metaphorical Xiehouyu====<br />
There are numerous metaphorical Xiehouyu. The former part implies a metaphorical meaning and the latter part original meaning. Their internal connections are very clear and logical.<br />
<br />
For example, <br />
（1）那个宝玉是个丈八的灯台——照见人家，照不见自己的，只知嫌人家脏。这是他的房子，由着你们糟蹋。 (As for Baoyu, he is like a ten-foot lamp-stand that sheds light on others but none on it-self. He complains that other people are dirty, yet leaves you to turn his own rooms topsy-turvy.)<br />
<br />
It can be seen that in the first example, the vehicle is literally translated, while the tenor is translated with interpretation, explaining the former part. Literal translation with interpretation not only retains the figurative image of the original language, but also effectively conveys its cultural connotation, which is clear to the target readers.(Qi Dehui,2011,110)<br />
<br />
====2.2 Paronomasia Xiehouyu====<br />
The paronomasia Xiehouyu has a great proportion in Chinese Xiehouyu. The latter part of the paronomasia Xiehouyu is a pun, which has both the surface meaning of the vehicle and other deep meaning (Jin Huikang, 2004, 132). In other words, the literal meaning is to explain the former part, but its deep meaning expresses a completely different meaning from the whole context.<br />
<br />
For example,<br />
(2)一根筷子吃藕——挑眼(Eating lily root with only one chopstick——picking it up by the holes.) (Ling Li, 2004, 452)<br />
In the second example, “pick holes” means to find one’s faults, while the meaning of its vehicle is to pick the whole in lotus root slices with a chopstick.<br />
<br />
(3) 三九天的萝卜——冻了心（动了心）(A mid-winter turnip（in the third period of nine days after the winter solstice）—— the heart is frozen（affected in heart）.)<br />
In the third example, the surface meaning of “the heart is frozen” is that the turnip in a mind winter is completely frozen from the root, and the root is a symbol of heart. Moreover, “冻了心”and“动了心”in Chinese are homophones, which becomes a pun.(Qi Dehui,2011,110)<br />
<br />
===Chapter 3 Domestication and Foreignization===<br />
<br />
====3.1 Definition Of Domestication and Foreignization====<br />
The terms of domestication and foreignization were first put forward by German philosopher Friedrich Daniel Ernst Schleiermacher. He proposed his famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Schleiermacher 1838/ 1963:47, 1838/1977:74; Venuti 1995:19-20). Later, this term was introduced into the field of translation by Lawrence Venuti, an American translation theorist. He referred to the first method proposed by Schleiermacher as "domestication", and the second method as "foreignization". In a word, Domestication is s term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. （Mark Shuttleworth & Moira Cowie, 2004, 43-44）Then, foreignization is a term used by Venuti (1995) to designate the type of translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.( Mark Shuttleworth & Moira Cowie, 2004, 59）Eugene A. Nida, the advocator of the theory, put forward in his linguistic theory of functional equivalence that "cultural equivalence can be achieved by excluding linguistic differences." Qian Zhongshu, a famous writer and translator in China, once put forward the theory of "sublimation" in The Translation of Linshu, which means that the translation should not only accord with language expression custom of the target language, but also keep the style of the original work. Substantially, theory of sublimation requires translators to comprehensive the meaning of the original work and to consider the factors of semantic relation, style, cultural differences and information transfer effect etc., and then translators should translate selectively. On the contrary, "foreignization" requires the translator to approach the author and express the meaning of the original text with the expressions commonly used by people. During the period of the New Culture Movement in China, Lu Xun, the advocator of the theory, once put forward the translation method of "domestication", which brought a western style to the works. (Liu Xiaocen, 2017, 99)<br />
<br />
In conclusion, domestication is to localize the source language, take the target language or the target language readers as the destination, and adopt the expression methods that the target language readers are used to convey the content of the original text. Domestication requires the translator to approach the target language readers, and the translator must speak like the native author. If the original author wants to have a direct dialogue with the readers, the translated text must become a native language. Domestication translation helps readers understand the translation better and enhance the readability and appreciation of the translation. Foreignization means that the translator should try his best not to disturb the author and let the readers approach the author. In translation, it is to accommodate the language characteristics of foreign culture, absorb foreign language expression, and require the translator to approach the author and adopt the source language expression corresponding to the author to convey the content of the original text, that is, to take the target culture as the destination. The purpose of using foreignization strategy is to consider the differences of national culture, preserve and reflect the characteristics of foreign nationality and language style, and to retain the exotic sentiment for the target readers. (Nie Xiaohua, 2002, 3)<br />
<br />
====3.2 Dialectical Analysis of Domestication and Foreignization====<br />
Domestication and foreignization have a great difference which is the former requires that the text is close to the reader, while the latter requires that the text is close to the author. Some scholars believe that domestication and foreignization, no matter which one is adopted, must be persisted in the whole translation text, and cannot be confused. However, in the actual practice of translation, we can't really do that. Translation requires us to faithfully reproduce the thoughts and styles of the author of the original text, which are full of strong foreign style, so it is necessary to adopt the method of foreignization. However, at the same time, the translation should also take into account the readers' understanding and the fluency of the original text, so it is necessary to adopt the method domestication. It is not advisable to choose one strategy and completely exclude the other. Each of them has its own advantages and disadvantages, so it cannot achieve the ultimate goal of translation with only one of them.<br />
<br />
In translation, we are always faced with the choice of foreignization and domestication, so that the translation can find a middle point between being close to the reader and being close to the author, but the "middle point" is not fixed. Sometimes the translated text is closer to the author and sometimes closer to the reader. However, no matter which side it is close to, it should follow a principle: when being close to the author, the translation should not be too far away from the reader; when being close to the reader, it should not be too far away from the author. In other words, foreignization should not hinder the smoothness and understandability of the translated text, and domestication does not lose the style of the original text. At the same time, we should adhere to the domestication strategy for the language form, while foreignization for cultural factors in the original text. In this way, the translated text can combine the advantages of the two strategies and avoid their disadvantages, so that they can achieve common development. Therefore, during the actual translation process, domestication and foreignization should complement each other and the more appropriate translated text can be produced. (Xiao luan & Feng Xuehua, 2011)<br />
<br />
===Chapter 4 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu===<br />
There are always contradictions and disputes between foreignization and domestication in the translation of Chinese xiehouyu. There is a great deal of debate in the field of translation about whether to use foreignization to take the culture of source language as the destination and retain the characteristics of the foreign text, or to use domestication to take the culture of target language as the destination and conform to the characteristics of the target language.<br />
<br />
For example, “ 三 个 臭 皮 匠 —— 顶一 个 诸 葛 亮 ”. Some translate it into “Two heads are better than one.”Others translate it into “Three cobblers with their wits combined together equal ChukelLiang，the master mind.”The first translation is obviously to adopt a domesticated strategy, which conforms to the English expression. It is easy for native English speakers to understand and accept, and it is easy to read. However, the disadvantage is that one (head) in the sentence is not exactly referred as Zhuge Liang in the Chinese Xiehouyu. In Chinese culture, Zhuge Liang was an intelligent man, while one (head) was just an ordinary person. The second translation version adopts foreignization, which retains the characteristics of Chinese, so that readers from English-speaking countries can understand the connotation of Chinese culture from the translation and promote cultural exchanges. But how do readers in English speaking countries feel when they read such articles? how can cultural exchanges be promoted if it is difficult for readers to understand and lose interest in reading? And when readers see the translation, they can't understand that it is an idiom in Chinese which is humorous, catchy and well-known, and the meaning of the Chinese source language is lost.<br />
<br />
For example,<br />
（4）那胡正卿心头“十五个吊桶打水——七上八下”（施耐庵《水浒全传》）Hu Chengching was very much upset by this and his heart was beating like fifteen buckets being hurriedly lowered into a well for water——eight going down while seven coming up. <br />
（5）他这一阵，心头如同十五个吊桶打水——七上八下，老是宁静不下来。（周而复《上海的旱晨》）His mind was in turmoil these days and he was quite unable to think straight. <br />
The fourth example uses foreignization to retain the two images of "fifteen buckets" and "seven up and eight down"; the fifth example uses domestication, abandons the image of the original text, and directly translates it into a more native phrase "in turmoil". Should foreignization or domestication be adopted in the translation of Chinese Xiehouyu? When do translators use foreignization and when do they use domestication? It depends on the purpose of translation, the characteristics of the translated works and the readers the works are facing with. "If the purpose is to convey culture and let English readers understand and learn Chinese culture, foreignization should be adopted" (Huan Yahui, 2004, 118).<br />
For example, the Chinese English Dictionary of Xiehouyu compiled by Guo Zhuzhang and Luo Shenghao, and 100 Xiehouyu translated by Jia Cen are designed to let English readers understand and learn Chinese culture, so they mostly adopt the strategy of foreignization. Foreignization can also be used if the features and images of the source language are retained in translation, which will not affect the communication of information and conform to the language usage of the target language (Huan Yahui, 2004, 119).<br />
<br />
For example,<br />
（6）咱们俩的事，一条绳上拴着两只蚂蚱——谁也跑不了！We're like two grasshoppers tied to one cord，neither can get away! <br />
（7）去设埋伏我们都没有信心，想必他一定在昨天晚上就早溜了，今天去也是瞎子点灯——白费蜡。We had no confidence in today's ambush because we were sure he had escaped last night. It seemed as useless as a blind man lighting a candle.<br />
In the process of translation, the translator retains the unique language form of the original text, which not only will not affect the communication of information, but also can promote the exchange of culture and thought, giving the target readers a similar aesthetic enjoyment. Because those vivid metaphors in the original text are the products of human common thinking and they can be understood and accepted by readers in other countries.<br />
However, if a literary work is translated and the readers of the translated text are only for the sake of appreciating the work or even for entertainment, domestication should be adopted. For example:<br />
（8）你别狗咬吕洞宾——不识好人心。我是好心好意劝你，倒粘到我身上来了。（周而复《上海的早晨》）Don't snarp and snarl at me when I’m trying to do my best for you. I give you my advice with the best will in the world and you turn round and lay the blame on me. <br />
This example refers to a character in Chinese mythology. If it is translated literally for the purpose of preserving the cultural information of the original text, it is necessary not only to annotate who Lu Dongbin is, but also to explain to foreign readers the allusion that Lu Dongbin is willing to do good deeds. In fact, the origin of the Chinese Xiehouyu is not important here. It is better to discard its cultural background knowledge and translate it directly into "don't snarp and snarl at me", which ensures the effective transmission of key information and makes the translation concise and fluent. Although the cultural reference of "狗咬吕洞宾" is not reflected in the translation of this saying, the translator uses the verbs "snarp" and "snarl" to vividly depict the dog biting and barking, which, to some extent, reproduces the vivid and figurative rhetorical effect achieved by the use of Xiehouyu in the original text (Yang Hongwei & Li Yadan,2004,84). <br />
（9）我们有些同志喜欢写文章但是没有什么内容，真是“懒婆娘的裹脚——又长又臭”。（《毛泽东选集》）Some comrades love to write long articles，but such articles are exactly like the foot-bandages of a slut（the cloth used for women’s foot in ancient China），Long and smelly（implies the articles are long and dull）.<br />
A translation is full of long, boring words and obscure annotations that can be daunting to the reader. It can be better to translate the sentence into “these articles are dull and overelaborate”.<br />
Through a lot of translation practice, the translation strategies of foreignization and domestication in the translation of Chinese Xiehouyu can be summarized as follows. (Qi Dehui, 2011, 111)<br />
<br />
====4.1 The Application of Domestication and Foreignization in the Translation of Chinese Xiehouyu====<br />
<br />
====4.1.1 Literal Translation====<br />
Most Xiehouyu use vivid metaphors, whose metaphorical meaning belongs to general things or common sense. When the metaphorical relationship is clear, literal translation is generally adopted as long as it does not affect the understanding of the target language readers, that is to say, literal translation is adopted without too much extension and explanation, so as to retain both the content and the form of the source language. It is not only faithful to the original text, but also vivid and easy for the target language readers to read and appreciate. <br />
<br />
For example,<br />
（10）瘫子掉在井里——捞起也是坐。（Even if a paralytic falls into a well，he can be no worse off than before.）(Yang Xianyi & Dai Naidie,1986)<br />
（11）竹篮打水——一场空。（Drawing water from a bamboo basket——all in vain. ）<br />
（12）哑巴梦见妈——说不出来的苦。（Like a dumb man dreaming of his mother，he could not express his despair! ）<br />
<br />
The above three cases are translated by Mr. Yang Xianyi. The translator adopts literal translation to keep the original style of the source language and strive to meet the expectations of the target language readers for heterogeneity. (Qi Dehui, 2011, 112)<br />
<br />
====4.1.2 Literal Translation with Notes====<br />
In Chinese, idioms with a dog are generally derogatory, such as "狼心狗肺、狗腿子、狗仗人势、狗头军师", and so on. However, in English, the words and sentences about dog are often positive, such as "every dog has its day." Western readers may not understand the differences between the two languages and cultures. Therefore, in the translation with foreignization, literal translation with notes should be adopted to fully express the original meaning and metaphorical meaning of Chinese Xiehouyu. <br />
<br />
For example, "狗戴帽子——装人" is a taunt. It can be translated as " A dog is wearing a cap——pretending to be a human being（an insult）." In this way, the English reader would not be misunderstood.<br />
In addition, some Xiehouyu with allusions are often literally translated with notes, so as not to make English readers feel puzzled.<br />
<br />
For example,<br />
（13）周瑜打黄盖——一个愿打，一个愿挨。 <br />
Box on the ear was skillfully given by a Chou Yu and gladly taken by a Huang Kai.（A fourteenth century novel based on events which took place in the third century A.D. Chou Yu of the Kingdom Wu had Huang Kai，another of Wu general，cruelly beaten，and then sent him to the enemy camp in order to deceive the enemy.）(Qi Dehui, 2011, 112)<br />
<br />
====4.2 Domestication in the translation of Chinese Xiehouyu====<br />
<br />
====4.2.1 Free Translation====<br />
Free translation mainly refers to grasping the content and metaphorical meaning in translation, combining with the context, and flexibly conveying the meaning.<br />
For example,<br />
（14）我这个人你也知道。说话向来是袖筒里入槌——直出直入。(You know me——I speak frankly and to the point.)<br />
（15）他必审问我，我给他个“徐庶入曹营”——一言不发。(He sure to ask questions but I'll hold my tongue to begin with.)<br />
（16）穷棒子闹翻身，是八仙过海，各显神通。(When we pass from the old society to the new one，each of us shows his true worth.)<br />
（17）我们校队近年来可是“孔夫子搬家——净是（输）书。”(Our school team has kept losing in the recent years.) (Guo Jianzhong, 1996, 13)<br />
<br />
====4.2.2 Combination of literal and free translation====<br />
While literal translation is adopted to retain the metaphorical image of the original text, free translation is also used, sometimes with some appropriate supplement, so that the translation can convey the meaning of the original text more clearly. Chinese Xiehouyu often carries a deep historical and cultural implication. It is very difficult to transfer the loaded cultural information in Chinese Xiehouyu into English. Some Xiehouyu with strong national cultural features lie in the image and style, and the translation should be based on the premise of being faithful to the meaning expressed in the original text. Literal translation should be followed by free translation to show its metaphorical meaning "(Gao Yun & Yu Jie, 2004, 126). The combination of literal translation and free translation is undoubtedly one of the effective means of cultural compensation, which not only keeps the metaphorical image of the source language, but also maintains the integrity of the cultural content.<br />
For example,<br />
（18）我说二三百两银子，你就说二三十两，戴着斗笠亲嘴——差着一帽子。 (When I say two or three hundred taels，you say twenty or thirty! It's like kissing in straw helmets——the lips are far apart!)<br />
（19）兔子的尾巴——长不了（Guo Jiangzhong, 1996, 12）(The tail of a rabbit can't be long——won't last long.)<br />
<br />
====4.2.3 Equivalent Translation====<br />
Some English idioms and some Chinese Xiehouyu use the same or similar metaphors to express the same or similar metaphorical meanings, in this case, may as well borrow English synonym idioms to translate them. That is to change the original image of the vehicle in translation and translate it with a metaphor familiar to English readers. That is to say, the target text and the original text adopt different vehicles to create the same image, convey the same spirit and achieve the same effect.<br />
For example,<br />
（20）冰冻三尺——非一日之寒。（Ling Li,2004,59）(Rome was not built in a day.)<br />
（21）肉包子打狗——一去不回头。（A dog given a bone that doesn't come back for more.）<br />
（22）脱裤子放屁——多此一举。(To carry coals to Newcastle.)<br />
When using English idioms to translate Chinese Xiehouyu, we should pay attention to the rhetorical features. If the rhetorical feature of two languages is different, we cannot apply it. For example, "老王卖瓜——自卖自夸" must be translated into “No man cries stinky Fish”, because the former has a positive meaning, while the latter does not.<br />
<br />
====4.2.4 Omission====<br />
Omission refers to the deletion of certain words from the original text, not to delete the original text, but to leave out the words that are self-evident in the translation, or to leave out words that are too cumbersome or not suitable for English expression. This method is especially suitable for the translation of some Chinese Xiehouyu.<br />
<br />
For example,<br />
（23）癞蛤蟆想吃天鹅肉——痴心妄想。(Yang & Dai,1986) (You are like a toad trying to swallow a swan.)<br />
（24）赔了夫人又折兵——双重损失。 (You’ve lost the campaign and your wife into the bargain.)<br />
<br />
The metaphorical meanings of the above two examples are quite obvious. The target language readers can infer the figurative meaning directly from the image of the vehicle or from the context of Chinese Xiehouyu, so only the metaphorical part can be translated.<br />
<br />
To sum up, in the translation of Chinese Xiehouyu, attention should be paid to the similarity of form and spirit, so that the surface and deep meanings can be expressed accurately, clearly and vividly. Therefore, we should flexibly adopt the methods of straightness and explanation (free translation and annotation) to truly show the stylistic and pragmatic characteristics of Chinese Xiehouyu. Moreover, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning of as accurately and appropriately as possible, which is the key to the good translation of Xiehouyu. (Liu Na, 2016,19)<br />
<br />
==='''Conclusion'''===<br />
In the cultural perspective translation is a communicating process, in which the choosing of translation strategies is of vitality. In the communication of western and Chinese culture, we should absorb the quintessence and abolish what is old and establish in its place the new order of things. When we learn from the languages and cultures of different nationalities, we should also be openminded and inclusive. <br />
<br />
In the translation field, literary translation has always occupied an important position, and the research on literary translation is the most active and developed at all times and in all countries. The translation of Chinese Xiehouyu can lay a theoretical foundation for better learning other languages. The translation of Chinese Xiehouyu is not only the conversion between two languages, but also the interlingual activity of cultural exchange between the two nations. Starting from the two languages, we should not only learn our own language, but also have a deep and profound understanding of our own culture. Thus, we can be easier to translate Chinese Xiehouyu into English by narrowing cultural gap and eliminate the obstacles of language.<br />
<br />
The translation of Xiehouyu is flexible，which needs surmount double barriers to language and culture and adopt different translation methods according to different situations. In order to convey Chinese culture and let English readers understand and learn Chinese culture, foreignization should be adopted. Moreover, those which is vivid and easy to understand should retain their original content and form, and foreignization can also be adopted for literal translation. However, domestication should be adopted when translating literary works. For example, due to the cultural and linguistic differences, some Xiehouyu can be translated with the strategy of domestication, which is easier to be accepted by the target language readers; for metaphorical Xiehouyu and paronomasia Xiehouyu with strong national characteristics, literal and free translation can be used with the strategy of foreignization.<br />
<br />
In a word, as far as the structure of the target language are concerned, the phrases and sentences are all in line with the translation standards. Chinese Xiehouyu not only carries the wisdom of Chinese predecessors, but also reflects the profound culture, history and thinking mode of the Chinese nation from different perspective. In the process of translation, the translator should try to keep the style of the original work, focus on the target language readers, and translate the Chinese Xiehouyu appropriately to avoid wrong translation, overtranslation or undertranslation. Therefore, the translation of Chinese Xiehouyu must take into account its unique language form and distinct cultural background, and try to translate its metaphorical meaning as accurately and appropriately as possible, which is the key to the good translation of Chinese Xiehouyu.<br />
<br />
==='''Reference'''===<br />
<br />
Yan Xiaohua 晏小花.(2002). 翻译中的异化和归化. [Foreignization and Domestication in Translation]. 湖南医科大学学报[Journal of <br />
Social Science of Human Medical University]25-27.<br />
<br />
Wang Yijun 王义军.(2009). 从归化和异化看文化与翻译.[ Culture and Translation from the Perspective of Domestication and Foreignization] 安徽文学 [Anhui Literature] 216-217.<br />
<br />
Miregu.Aimaiti米热姑·艾买提.(2014). 汉语歇后语在维吾尔语中的翻译研究[Studying on Translating Chinese Two-Part Allegorical Sayings into Uyghur].甘肃：西北民族大学[Gansu：Northwest Minzu University] 5-8.<br />
<br />
Wen Duanzheng 温端政. (2002).中国歇后语大词典.[Chinese Xiehouyu dictionary]. 上海：上海辞书出版社[Shanghai: Shanghai Lexicographic Publishing House] 20-21<br />
<br />
Lian Shuneng 连淑能. (1993). 英汉对比研究.[ Contrastive Studies Of English And Chinese]. 北京：高等教育出版社[Beijing:Higher Education Press]<br />
<br />
Bao Huinan & Bao Ang 包惠南，包昂. (2000). 实用文化翻译学[Studies of Practical Cultural Translation] . 上海：上海科学普及出版社[Shanghai: Shanghai Science Popularization Press]<br />
<br />
==A Brief Analysis of Domestication and Foreignization in the Translation of Chinese Idioms Zou Xinyu 邹鑫雨==<br />
<br />
<center> 邹鑫雨 Zou Xinyu, No.202070080633.</center>--[[User:Zou Xinyu2|Zou Xinyu2]] ([[User talk:Zou Xinyu2|talk]]) 13:19, 10 December 2020 (UTC)Zou Xinyu<br />
<br />
===Abstract===<br />
The translation of Chinese idioms has something to do with cultural differences of English and Chinese. To appositely adjust cultural differences between English and Chinese, a large number of translators use two translation strategies: domestication and foreignization, when translating Chinese idioms. <br />
<br />
Domestication and foreignization are two kinds of translation strategies which are culture-oriented. This paper will make an introduction of domestication and foreignization in the first part, and then will introduce the definition and cultural connotations of Chinese idioms. Then, it will discuss the application of these two translation strategies to Chinese idioms by taking some examples so that the author of this paper can make a brief analysis of the relativity of these two translation strategies, domestication and foreignization, and learn how to select proper translation strategies to translate Chinese idioms. <br />
<br />
The study of the translation of Chinese idioms is conducive to the development of language, which will promote international exchanges and cooperation as well as the innovation of translation methods, thus deepening the organic integration of two translation strategies of domestication and foreignization in the translation of idioms and promoting the research and development of the dualism of translation.<br />
<br />
===Key Words===<br />
Domestication; Foreignization; Chinese Idioms; Translation<br />
<br />
===题目===<br />
浅析汉语习语翻译的归化异化<br />
<br />
===摘要===<br />
汉语习语的翻译涉及到英汉文化差异。为了适当地调和英汉文化之间的差异，许多译者采用了归化和异化的翻译策略。<br />
<br />
归化和异化是两种以文化为导向的翻译策略，本文第一部分先介绍归化异化两种策略，紧接着在第二部分从含义、文化内涵方面对汉语习语进行了介绍，然后通过举例来探讨这两种翻译策略在汉语习语翻译中的运用，从而分析出这两种翻译策略的相关性以及如何选取合适的翻译策略来翻译汉语习语。<br />
<br />
对汉语习语翻译的研究有利于语言的发展，促进国际间的交流与合作，推进翻译方法的革新，加深归化异化两种翻译策略在习语翻译中的有机融合，推动翻译二元论的研究与发展。<br />
<br />
===关键词===<br />
归化；异化；汉语习语；翻译<br />
<br />
===Chapter1 Domestication and Foreignization===<br />
Domestication and foreignization are two different translation strategies, they are commonly used in the translation of Chinese idioms. In this chapter, the author will introduce the definition of domestication and foreignization, and then will present the debates on these two translation strategies.<br />
<br />
====The Definition of Domestication and Foreignization====<br />
Domestication is a term used by Lawrence Venuti, American translation theorist, to describe the translation strategy in which a transparent, fluent style is adopted to minimize the strangeness of the foreign text for readers of target language (Venuti 1995, 19-20). Venuti believes it originated from Friedrich Schleiermacher’s famous notion of the translation which “leaves the reader in peace, as much as possible, and moves the author towards him” (Schleiermacher 1838/1963, 47; 1838/1977, 74). From Venuti’s perspective, domestication has negative connotations as it’s regarded as a policy common in dominant cultures which are “aggressively monolingual, unreceptive to the foreign”, and which he describes as being “accustomed to fluent translation that invisibly inscribe foreign texts with values of target language and provide readers with the narcissistic experience of recognizing their own culture in a culture order” (Venuti 1995, 15). According to Venuti, domestication is the predominant translation strategy in Anglo-American culture, and he argues that this is consistent with the unbalanced relation between Anglo-American culture and other cultures. He further points out that domestication has widely served domestic affairs, therefore it’s necessary to adopt other translation strategies to challenge the domination of domestication. <br />
<br />
Foreignization is a term used by Lawrence Venuti to describe the translation strategy in which a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the origin text (Venuti 1995, 19-20). Venuti asserts foreignization is derived from the translation type, stated by Schleiermacher, in which “the translator leaves the author in peace, as much as possible, and moves the reader towards him” (Schleiermacher 1838/1963, 47; 1838/1977, 74). As far as Venuti is concerned, he describes foreignization as an “ethnodeviant pressure” (Venuti 1995, 20), and thus considers it can “register the linguistic and cultural difference of the foreign text, sending the reader abroad” (Venuti 1995, 20). In specific terms foreignization means not only the freedom from the absolute restriction of target language and texts, but the selection of an non-fluent, opaque style in some appropriate situations and the deliberate accumulation of Realia of source language or Archaisms of target language, which would provide readers of target language with an “alien reading experience” (Venuti 1995, 20). <br />
<br />
====The Debates on Domestication and Foreignization====<br />
There has been a long-standing debate about how to deal with cultural differences in translation. Domestication began in the 17th century. Scholars like John Dryden, Alexander Tytler, Denham, Lefevere, Frere approved of domestication. Domestication has been in the dominant position for a long time. Scholars who agree with domestication try to make the readers of target language have the same feeling as the reader of source language have. For an instance, Eugene A. Nida proposed the concept of functional equivalence. From his perspectives, translation is communication, in which what really matters is what people get when they listen, speak and read the translated text. Translation shouldn’t be judged by the comparison of the corresponding lexical meanings, grammatical categories and rhetorical devices, but by the extent to which the recipient correctly understands and appreciates the translated text. The purpose of Nida's functional equivalence theory is that the expression of the translated text should be completely natural, so that the readers can better understand the original text through domestication translation, thus avoiding cultural conflicts, eliminating the gap, and finally achieving the purpose of cultural exchange. The supporters of domestication hold the view that the translator should take readers into consideration, and if the content of the translation is not within the reader’s understanding, the effect of translation and communication will not be achieved, and secondly the translator should try to avoid cultural conflicts, and in the process of translation, the translator should constantly get closer to the target reader, so that the target reader can read the translation with the same effect as the reader of the original text. Thirdly, each language has its own cultural connotation, so if there is a cultural gap between the two languages, foreignization will not only result in a non-fluent translation, but also in the reader’s unacceptability of the translation. Last but not least, it cannot be realized to find the completely equivalent word in another language, so to avoid producing opaque translations, domestication is no wonder a good choice.<br />
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Foreignization started in the 19th century, and gained much popularity in the 20th century. Many scholars’ translations embody this translation strategy, including many of Ezra Pound’s translations, and Nabokov’s famous literal translation of Pushkin’s Eugene Onegin. Lawrence Venuti firstly defined foreignization and was a representative of foreignization. Lawrence Venuti described foreignization in his book The Translator’s Invisibility as “a form of resistance, which is against ethnocentrism, racism, cultural narcissism and imperialism, in the interests of democratic geopolitical relations” (Venuti, 2004: 20). He proposed a translation theory and practice that opposes translation fluency and aims not to eliminate linguistic and cultural differences in translation, but to express such linguistic and cultural differences in translation. This is also one of the basic ideas of deconstructionist translation thought. It’s said by Venuti that “the aim of opposing domestication and advocating foreignization is to develop a translation theory and practice that resists the predominance of cultural values of the target language, thus expressing the linguistic and cultural differences of foreign texts” ( ). Foreignization is premised on the belief that cultures differ from each other and that communication is complicated by cultural differences between and within linguistic communities. Foreignization is to recognize and tolerate the differences and to express the cultural difference in the target language. People who favor of foreignization hold the following reasons. Firstly, the translator should make every effort to be faithful to the original work in the translation, and the content of the original work should be reproduced to the maximum extent. If the translator fails to reach this, then the translation will be considered as adaptation. Secondly, adding the expression of source language into target language will enrich the target language. Thirdly, the purpose of readers reading translations is to learn about foreign cultures, which foreignization can help to realize. Foreignization attempts to keep the characteristics of the source language. The debate between domestication and foreignization has still continued until the 21st century.<br />
<br />
===Chapter2 The Definition and Cultural Connotations of Chinese Idioms=== <br />
It is of great importance to have an understanding of Chinese idioms before analyzing domestication and foreignization in the translation of Chinese idioms. Chinese idioms are closely related to various Chinese cultures. Domestication and foreignization are commonly used by translators in dealing with cultural factors in translation. Therefore, in this chapter, the author will introduce the definition and cultural characteristics of Chinese idioms.<br />
<br />
====The Definition of Chinese Idioms====<br />
According to Modern Chinese Dictionary, Chinese idioms are “concise and meaningful phrases or short sentences that have been in long public usage” (Dictionary Editorial Office, Institute of Linguistics, Chinese Academy of Social Sciences中国社会科学院语言研究所词典编辑室 2002: 248). In The New Oxford Dictionary of English, idiom is “a group of words established by usage as having a meaning not deducible from those of the individual words; a form of expression natural to a language, a person, or group of people” (Hanks, 2001:908). As is defined in Webster’s New World Dictionary of the American (1972), idiom means “an accepted phrase, construction, or expression contrary to the usual patterns of the language or having a meaning different from the literal”. These definitions all mention that idioms are formed in the long process that people use languages, and they cannot be understood from their literal words because they are closely related to the culture. Thus, the cultural characteristics must be taken into consideration. <br />
<br />
====The Cultural Connotations of Chinese Idioms====<br />
In this section, the author will divide the cultural connotation of Chinese idioms into four groups: geographical culture, conventional culture, historical culture and religious culture. <br />
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For Chinese idioms reflecting geographical culture, they are created in China’s particular geographical environment. China has been a big country dominated by agriculture since ancient times, and the agricultural population accounts for a large proportion. Therefore, a large part of Chinese idioms is related to agriculture. They are the crystallization of the extremely rich wisdom accumulated by the working people in the productive labor for generations. For example, those who engage in agriculture will say: “靠山吃山，靠水吃水”(One has to make use of whatever resources available.), “种瓜得瓜，种豆得豆”(What goes around comes around.), “一日之计在于晨”(An hour in the morning is worth two in the evening.). <br />
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For Chinese idioms reflecting conventional culture, they derive from Chinese national customs in the social life. Chinese people are made of fifty-six ethnic groups, and each group has its own customs. Just in Han, there are many types of customs such as marriage customs, drinking customs, funeral customs, etc. Among these different aspects of customs, people create an abundant of Chinese idioms. For an instance, “红运当头” which means one has a good fortune, “开门红” which means to make a good start.<br />
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For Chinese idioms reflecting historical culture, they originate from Chinese long-run national history and culture. An important element of Chinese idioms reflecting historical culture is the historical allusions and fables. They are treasures of national history and culture, with strong national colors and distinctive cultural personalities, containing rich historical and cultural information, and reflecting the characteristics of historical cultures. Many this kind of idioms come from historical allusions and fables. For example, “万事俱备，只欠东风” comes from the Battle of the Red Cliff, “八仙过海，各显神通” reflects the content of Chinese traditional myths and legends. <br />
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For Chinese idioms reflecting religious culture, they mainly come from Buddhism and Taoism. Confucius and Mencius are considered as saints by Chinese people. Many Chinese idioms reflecting religious culture contain “佛” (Buddha), “庙” (temple) and “和尚” (monk or bonze). For an instance, “临时抱佛脚” (embrace Buddha’s feet in one’s hour of need) which means seeking help at the last moment, “放下屠刀，立地成佛” (drop one’s cleaver and become a Buddha) which means achieving salvation as soon as one give up evil.<br />
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===Chapter3 The Application of Domestication and Foreignization in Chinese Idioms' Translation===<br />
In the translation of Chinese idioms, Foreignization and domestication are not mutually exclusive translation strategies. Instead, they can work together to help to produce better translations. In this chapter, the author will present specific examples of the application of these two translation strategies in Chinese idioms’ translation.<br />
<br />
====The Application of Domestication in Chinese Idioms Translation====<br />
一剑剁去随手而倒。霎时觉来，乃''南柯一梦''，口中犹骂，操贼不止。<br />
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Translation: Dong Cheng cried to Cao, chopping at him with his blade. Cao crumbled in the wake of the blow, as Cheng repeated the words “ traitor, traitor” until he had awoken from ''the empty dream''.<br />
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This idiom mainly talks about that Chun Yufen had a dream of becoming a sheriff of Nanke County and living a wealthy life. However, when he woke up, he found out that it was just a dream. Later, people use "南柯一梦" to refer to a dream, or a metaphor for a happy air. Domestication is a means for translators to adjust differences. Domestication makes translations easy to understand and easy to read. It is popular among ordinary readers, but differences are discounted. If a novel wants to be popular, it must first have a readership, and the domestication strategy will find a foothold for the novel among the readers. Sometimes the differences in the original text are very obvious, but the translation of the different language form and content is preserved, and the translation becomes lengthy. In this case, the translator has to give up the original language form, to retain the content, and even to fully naturalize it. The difference in the Chinese idiom above is not very important. If the translator retains it regardless of everything, the translation will not be a waste of ink.<br />
<br />
====The Application of Foreignization in Chinese Idioms Translation====<br />
主公仰慕将军，欲求令爱为儿妇，永结''秦晋之好''。<br />
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Translation: My master, long your admirer, seeks your treasured daughter’ s hand in behalf of his son to ''band the two houses in marriage as the states of Qin and Jin did in ancient times''.<br />
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The Chinese historical idiom "秦晋之好" comes from a historical allusion. During the Spring and Autumn Period, Qin State and Jin State were two neighboring powers. The ruling groups of the two countries were intriguing and fighting for hegemony. The contradictions were sharp and sometimes people of the two countries were sent out to fight against each other. On the other hand, for the sake of their own interests, they sometimes united with each other, made use of each other, and even married each other to form a close family. Qin Mugong was one of the five hegemons, and his wife was the daughter of Jin Xiangong. Jin Wengong, the son of Jin Xiangong, was also one of the five hegemons of the Spring and Autumn Period. His wife, Wen Hao, was the daughter of Qin Mugong. Therefore, despite the contradictions between the Qin and Jin Dynasties, the fact that they were reunited with each other was still quite prominent in the relations between countries. Since the Qin and Jin dynasties united with marriages, later generations called the two marriages "互结秦晋", or "秦晋之好". When this idiom first appeared in the novel, the translator translated the names of the two vassal states by transliteration, thus retaining the differences of cultures. In order to make readers better understand the idiom, the translator also interpreted the idioms so that the meaning hidden behind the Chinese characters was much clear. Now that the English translation of the sentence is an experiment, the result of deleting "band the two houses in marriage" can be called a faithful translation, but at most it is only the faithfulness of the language form. If the latter part is deleted, it will be "as the states of Qin and Jin did in ancient times". The translation seems to convey the main meaning of the idiom, but at least in form, the extraordinary meaning of the original idiom is gone. It is a pity that "秦晋之好" lost its own meaning when it first appears in the novel. It should be acknowledged that Romulus's translation is a typical translation language, which seems to be somewhat lengthy because the translator has to work hard to deal with the relationship between the linguistic form of the idiom and the content of the foreignization. The translated language is superficially used in the target language, but it still has the characteristics of the original language. Therefore, in terms of language, foreignization translation is a mediation of differences.<br />
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====The Application of the Combination of Domestication and Foreignization in Chinese Idioms Translation====<br />
(张飞) 瞠目大叱曰: “我哥哥是''金枝玉叶''，你是何等人 ……” <br />
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Translation: The moment Zhang Fei heard this, his eyes widened and he shouted, "Our brother is a prince of the blood, ''a jade leaf on a golden branch''. Who are you to …"<br />
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梁虔等曰: “夏侯驸马乃''金枝玉叶''，倘有疏虞，难逃坐视之罪。”<br />
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Translation: Liang Qian, as well as others argued, "Imperial Son－in－Law Xiahou Mao is ''part of the royal family'', the slightest negligence will be punished as willful indifference to his fate".<br />
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耀骂曰: “曹都督乃''金枝玉叶''，安肯与反贼相见耶! ” <br />
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Translation: Fei Yao taunted him:" Field Marshal Cao ''belongs to the royal family''. He would not lower himself to meet a traitor". <br />
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The interpretation of "金枝玉叶" in the Chinese dictionary is: The golden jade metaphor the royal family and the noble people. It can be seen from the translation of this idiom in The Romance of the Three Kingdoms that the translator uses the combination of foreignization and domestication. If you completely use the method of foreignization, readers will think that Chinese people are the same in their thinking mode. If the method of foreignization is completely adopted, the reader will understand each word. But they do not understand the overall meaning, because there is no relationship between the two images of "金枝" and "玉叶". They may speculate on the linguistic expression of these two images, because they are suppressed by the difference in the strange world, and this kind of speculation may hinder the understanding of the whole sentence. On the other hand, the more important the difference in the language culture of the original language is, the more it should be reproduced. In order to highlight the Chinese's emphasis on "Gold" and "Jade", the idiom should be completely alienated, which resulted in different translations of the three sentences of this idiom..<br />
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蒙曰: “兵有利钝，战无必胜。如猝然遇敌，步骑相促，人尚不暇及水，何能入船乎?”权曰: “''人无远虑，必有近忧''。子明之见深远。”<br />
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Translation: Lu Meng responded:" The fortunes of war are never constant; victory is never sure. In an abrupt confrontation, with infantry and cavalry jostling together, our men may not have time to reach the water much less board the boats". Sun Quan commented, "''Improvidence invites danger''. Lu Meng wisely looks ahead".<br />
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子邓忠劝曰: “''小不忍则乱大谋''，父亲若与他不睦，必误国家大事。” <br />
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Translation: Ai's son, Deng Zhong, urged him to forbear, saying, "''Intolerance for trifles ruins great plans''. Father, if you fall out with him, you will fail the dynasty".<br />
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The above two famous idioms are all from the Analects. In the different translations of The Analects, the translations of "人无远虑，必有近忧" and "小不忍则乱大谋" are also different. The word-by-word interpretation conveys the literal meaning of the idioms and is used in dialogue. Taking the style of the original work into account, Romulus spared no effort to differences and through the interpretation of domestication, the difference in the idiom was seamlessly integrated into the translated language. This shows that the author's situation is always like this, he can’t express all aspects of the original text, and choosing one side means giving up other aspects. Observing the translations of Wei Li and Luo Mushi, the number of words is originally quite a lot, and the meaning is also expressed clearly enough, and there is no longer a need for domestication interpretation. To be fair, both translations are consistent with the language style of the translated text. A comprehensive analysis of the data is shown. To treat different types of differences, the translator chooses his own mediation strategy according to the specific context. The analysis of the translation example shows the conditions of the translator's choice strategy. Although the strategy used by each kind of different tone is somewhat accidental, in general, the foreignization and domestication are more balanced, slightly tilted towards foreignization, indicating that the translator is trying to strike a balance between the two translation strategies. On the surface, it seems unorganized, and the freely used translation strategy reflects the essence of the different tune: The translator's choice is seemingly inconsistent and irregular, but it is based on a specific context.<br />
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===Conclusion===<br />
In translation practice, it is impossible to adopt only one translation strategy, especially the idiom with strong cultural color. If the language expression habits of the target language are taken into account, the cultural connotation in the source language is inevitably affected, and vice versa. From the perspective of cultural facsimile, excessive domestication or foreignization translation strategy is not conducive to the transmission of idioms' meaning, and needs to be used interactively according to the actual situation. <br />
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(1)Choosing a translation strategy according to the purpose <br />
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In order to ease language and cultural contradictions and to make the translation both fluent and easy to understand, it is recommended to use the domestication strategy. At the same time, there are also many Chinese idioms that introduce English vocabulary through foreignization translation strategy. For example, "lose one's face" comes from "丢面子". Many idioms can be translated using two strategies. The key depends on the translator’ s attitude and choice, and what needs to be achieved. The translation of Chinese historical idioms in the famous book ''Dream of the Red Chamber'' such as "巧妇难为无米之炊", which the famous Chinese translator Yang Xianyi translated like this:" Even the cleverest housewife can’t cook a meal without rice". And the British sinologist David Hawks translated it as "Even the cleverest housewife can't make bread without flour". Mr. Yang uses a foreignization strategy to introduce eastern culture to the west while Hawkes uses domestication strategy to enhance western readers' comprehension. <br />
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(2)Choosing a translation strategy based on content <br />
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Translation is a cultural exchange. Translators need to be culturally conscious, that is, to introduce the language and culture of one nation to another. If you can find the equivalent expression or the similar expression that you can directly apply, choose the foreignization translation. For example, "熟能生巧" can be directly translated as "Practice makes perfect". When the original text and the translation cannot be translated according to cultural differences, it is necessary to replace the "culture of source language" with the "culture of target language", and to transform the meaning to be conveyed in the source language into the cultural image familiar to the target language, such as "吃不了兜着走". Its corresponding expression in English cannot be found, so it has to be translated as "be in serious trouble" according to its original meaning. <br />
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(3)Combining the two strategies for translation in translation practice <br />
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It is not enough to use just one translation strategy to retain the cultural characteristics of the idioms, but also to convey the meaning. If the translation also wants to be accepted by readers of the target language, it is not enough to use a certain translation strategy. The translator needs to combine two strategies to do the translation. For example, "三十六计，走为上策". If translators only uses the foreignization translation strategy to translate it, the translation of this idiom will be like "Of the thirty-six strategies, the best is running away". Although the culture in the original text is retained and the literal meaning is also expressed, its implicit meaning is not reflected. At this time, it is necessary to supplement the domestication translation like "as you have no better choice". Only in this way can the translation be more complete.<br />
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===References===<br />
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= '''Title Translation''' =<br />
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<br />
==A Study on the Translation of Movie Titles 陈惠 Chen Hui==<br />
陈惠 Chen Hui No.202020080592--[[User:Chen Hui|Chen Hui]] ([[User talk:Chen Hui|talk]]) 03:52, 15 December 2020 (UTC)Chen Hui<br />
<br />
===Abstract===<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. The title is an important factor in a movie's appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the features and functions of film title translation, put forward the criteria and principles of film title translation, and briefly discuss the strategies of film title translation.<br />
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===Key words===<br />
Features of film titles. Translation criteria, translation principles, translation strategies.<br />
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===摘要===<br />
电影是一门集视觉和听觉为一体的综合性艺术，为文化的跨国传播和融合做出了巨大的贡献。电影标题正是电影吸引大众眼球的重要因素。因此电影标题的翻译就显得至关重要。其译文既需贴合电影内容又要跨越文化差异，并且有严格的字数控制，难以像文学作品翻译那样相对自由，要求极高。本文将分析目前电影名翻译的现状，试图总结电影片名的特点和功能，提出电影片名翻译的标准及原则并浅谈电影标题翻译的策略。<br />
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===关键词===<br />
电影片名特点，翻译标准，翻译原则，翻译策略。<br />
===Chapter1 Introduction===<br />
As one of the eight major arts, film is an important carrier of world cultural exchange, bearing specific cultural symbols. The translated names of films reflect different ways of dealing with foreign cultures and convey different cultural values. This paper released in mainland China and Hong Kong and Taiwan area's English movie, for example, from the political system, economic environment and language habits, this paper analyzes the reasons of different film title translation, points out that the different cultural values, dubbing staff of different translation strategies, and in order to meet the requirement of the local culture market, cross-cultural differences should be important factors should be taken into consideration when the translation practice. With the increasingly close cultural exchanges between China and foreign countries, English films, as an important cultural form, have gradually entered the Stage of Chinese films, which inevitably involves English-Chinese translation. In English-Chinese film translation, film title translation plays a very important role. Han Su said that “A good title translation can not only add to the film, but also help Chinese and Western films to go out and bring in better, and promote cultural exchanges and communication.” (Han,2018,P95).In order to translate high-quality film titles into Chinese, it is necessary to have an accurate understanding of the characteristics, translation principles and translation strategies of film titles.<br />
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===Chapter2 Movie: A kind of Art===<br />
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====2.1 The Introduction of Movie====<br />
Film is a comprehensive art integrating vision and hearing, which has made great contributions to the transnational communication and integration of culture. Yang Shu said that :“Different from other art categories, film is an emerging art form formed with modern technology and has its own ontological characteristics.”(Yang Shu, 2017, P78)).The title of the film is an important factor in its appeal to the public. Therefore, the translation of movie titles is of vital importance. The translation should not only fit the film content but also cross cultural differences. Moreover, it has strict word count control, which makes it difficult to translate literary works with relative freedom and high requirements. This paper will analyze the current situation of film title translation, try to summarize the characteristics of film title translation and the principle of film title translation, and to talk about the strategies of film title translation.Film, a continuous image developed by the combination of mobile photography and slide show, is a visual and auditory modern art, but also a complex of modern technology and art that can accommodate drama, photography, painting, music, dance, writing, sculpture, architecture and other arts. Cinema is a visual art that simulates the experience of communicating ideas, stories, perceptions, sensations, beauty, or atmosphere through recorded or programmed moving images and other sensory stimuli. The term cinematography is short for cinematography, usually used to refer to filmmaking and the film industry, as well as the art form that emerges from it. Films are cultural relics created by a particular culture. They reflect these cultures and influence them. Film is regarded as an important art form, a source of popular entertainment and a powerful medium for educating citizens. The visual basis of a film gives it universal power of transmission. The film has its own characteristics. In terms of artistic expression, it not only has the characteristics of all kinds of other arts, but also has the means of expression beyond all other arts because it can use the artistic montage of the film grouping skills. With the development of modern society, movies have penetrated into every aspect of human social life and become an indispensable part of People's Daily life. Film is an art whose time and course of growth are known by human beings. It is a media with rapid development and great influence since the 20th century. It is also a creative industry integrating politics, economy and culture. Since the end of the 19th century, France, the United States and other parts of the film inventors have invented can mimic a person's eyes and ears of photoacoustic records and reduction technology and machine, the film technology, from the birth, were entrepreneurs become film business, by politicians become ideology, by artists become film art, researchers developed into film theory. The history of a film is also the history of filmmakers exploring the laws of film. Film is a kind of modern art which uses modern scientific and technological achievements as tools and materials, and uses the means of expression to create visual images and the combination of shots. In the space and time of the screen, it shapes the specific images that are moving, sound and painting combined, and lifelike, to reflect social life. The film can accurately "restore" the real world, "show" the virtual world, giving people a sense of authenticity, a sense of intimacy, just like being on the scene. This feature of film can satisfy people's desire to experience life in a broader and more real way. Movies can be divided into action movies, fantasy movies, comedy movies, horror movies, science fiction movies and so on.<br />
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====2.2 Features of English Film Title====<br />
On the one hand, a film title is an art form, reflecting the literary value of a film; on the other hand, it is linked with the box office, reflecting the commercial value of a film. Therefore, a film title directly affects the success of a film. English movie titles have the following characteristics.<br />
(1) The title is easy to understand and arouses the audience's interest. This is contrary to the characteristics of Chinese movie titles. Some Chinese movie names are not introduced by media, which makes it difficult for the audience to have a clear understanding of the movie in advance, such as The Promise and Infernal Affairs. Movie titles in English are often simple, but they have a profound effect on the audience's enthusiasm. For example, True Lies, the movie's title tells you that the movie is about a lie, but what kind of a lie is a "True lie"? When the audience sees the name of the movie, they will first have such doubts in their minds, and then watch the movie with doubts and curiosity. There are plenty of similar movies, such as Back to the Future.(2) The title contains slang to enhance the appeal of the film.The title of the film incorporates slang, on the one hand, to make the audience feel friendly, on the other hand, to achieve the desired ironic effect of the film. One Flew over the Cuckoo's Nest, and at that very moment, the Cuckoo's Nest Flew very slowly. "Slumdog," for example, is a slur for someone who lives in a Slumdog. The other way around is to be sarcastic. The other way around is to be sarcastic.(3)The title of the film is named after the name, which is clear at a glance.Names of people, places, objects and places often appear in the titles of European and American films, such as Pearl Harbor. As long as you have some historical knowledge, it is not difficult to know the content of the film, which is obviously related to the Pearl Harbor incident during the Second World War. In addition, there are also Casablanca, Roman Holiday, Waterloo Bridge(Waterloo Bridge) and other famous films with place names as film titles. People like Forrest Gump, which is clearly the main story in the film, but also Emma, Jane Eyre, etc. It's about a Perfume genius who's obsessed with Perfume and becomes a psychopath. It's also about The Piano and The Net. In addition, there are one case, is to add in the title of the character (place or items) characteristics. For example, Edward Scissorhands, Schindler's List, The Mask of Zorro, etc.(4) The title contains numbers to indicate the plot.Numbers appear frequently in English movies, and they are real rather than imaginary. In this kind of naming, the numbers in the title will appear in the play, either directly spoken by the characters, or the numbers-almand-or explained gradually through the plot. This may be related to the fact that westerners pay more attention to objectivity and practicality, and think more straight lines. The famous film with numbers included in the title has Seven Deadly Sins(" Seven Sins "). According to the title, it can be associated with the Seven Deadly Sins of the Bishop. The mysterious serial murders in the film are one of these Seven Sins, so the title gives a good hint to the audience. Eleven tells the story of Eleven skilled dodgers.Heart completes a breathtaking mission story; Six Days and Seven Nights a man crashes in a plane and lands on a desert island for Six Days and Seven Nights. In addition, there are also Twelve Angry Men, The Six Sense, Eight LeggedFreaks and so on.<br />
These are the characteristics of British and American film titles, we can see that they value simplicity. Due to cultural differences, most Chinese film titles have deep meanings and reveal rich cultural heritage, such as Farewell My Concubine, A Thousand Miles Away, Curse of the Golden Flower and so on. Therefore, foreign films should attach importance to the translation of film titles in order to enter the Chinese market. How to arouse the resonance of Chinese audience's aesthetic appreciation requires the translator to pay attention to aesthetic factors in the translation of movie names.(Lin Wen, 2015)<br />
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====2.3 Functions of English Film Title====<br />
The British translation theorist Newmark believes that language has six functions: the function of expression, the function of information, the function of demanding, the function of beauty, the function of responding, and the function of meta-language. Among them, the first four are the main ones. The title of a film is a proper noun, which is the product of the screenwriter's careful conception. It can not only highly summarize the theme or content of the film, but also strongly stimulate the reader's desire to watch it. Therefore, it mainly has information function, imperative function and aesthetic function. In film title translation, BaoHui south thinks "should not only conform to the language specification, but also full of artistic charm, as well as the content of the faithful to the original title, and to reflect the language characteristics of formerly, strive to achieve the art to create", wants be particular about "mass, popularization, colloquial and artistic quality", "to be able to have very good guide depending on and promotion effect". The author believes that the film title has five functions: 1) Suit the content of the original film, reflect the theme of the original film, help the audience better understand the original film, highlight the style of the original film; 2) Concise and comprehensive, easy to remember; 3) Set the emotional tone of the film, and infect the audience with strong lyric, thrilling or dramatic atmosphere; 4) It conforms to the language norms of Chinese and is suitable for the appreciation habits of Chinese audiences; 5) Attract audience and increase box office income. Therefore, the theoretical support for film title translation is not the traditional translation theory centered on "faithfulness to the original author or the original text", but the unified equivalence with the original title in language, cultural information and functional characteristics.(Newmark,1958).<br />
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===Chapter3 Analysis on Movie Title Translation===<br />
<br />
====3.1 Current Study of Movie Title Translation====<br />
With the rapid development of China's society and the improvement of the openness of the country at all levels, more and more foreign films have entered China, giving Chinese audiences different visual and spiritual cultural feast. At times, however, the translation of movie titles has left audiences baffled. Due to the vast territory of China, the same English movies are sometimes translated differently under the cultural background of the mainland, Taiwan and the three places, making it difficult for people to judge the same movie from the name of the translated movie. For example, Gone with the Wind is translated in Mainland China, while Gone with the Wind is translated in Hong Kong and Taiwan. For example, in Cantonese, "slam-dunk" is called "Thun", while in Mandarin it is "slam-dunk". Therefore, the movie Space Jam has been translated into "Thun in Space" and "Slam-Dunk in the Air". Due to different pronunciations, the translation of movie names will also be different. For example, the classic film Titanic was translated into the Hong Kong version of "Titanic" and "Titanic", but the latter is better known. (3) Influence of commercial interests More and more films are driven by commercial investment. In order to win high box office, eye-catching words are often added to the title of the film in translation to make the audience shine. For example, in the film Leon, merchants translate it into Leon in order to pursue a better box office. In fact, it is also possible to translate it into Leon, but it lacks the thriller of the former, so it cannot better attract the audience. There's another movie, The Mask, for example. The Mainland version is The Mask, while The Taiwan version is The Modern Saint. The former is more convincing and mysterious, and The translation is better.(5) Random translation is quite common in Hong Kong. The so-called random translation refers to the translation of the name without the content of the film, imaginary, unrestrained, full of exaggerations, suspense, with only one purpose, is to attract audiences. For example, "Fair Came" was translated into Chinese by Hong Kong and translated into Chinese as "Fair game". The film tells the story of Kitty, who was originally a lawyer in miami-famous family firm, who woke up and suddenly became a target of Soviet spies, facing death threats all the time. It was hard to see how Kitty could be called a witch from beginning to end. Hong Kong translations (1995) and mainland Chinese translations of "Shawshank Redemption". The story takes place at the beginning of 1947, banker Andy is wronged and imprisoned. Facing the unfair fate, Andy can show not pleased by external gains, not saddened by personal losses and silently construct his own future. It is not clear where 1995 came from in the Hong Kong translation, and the word "stimulus" does not match the content of the film. From the perspective of translation, translation has made big fear of translation standards, even the most basic of faithful to the original works and "letter" to the cause for the current more than a translation, the chaotic translation for the current situation, in addition to our regional factors mentioned above, a local translation characteristics, the mass media have unshirkable responsibility. As a mass media, newspapers, magazines, films, radio and television do not pay attention to the use of standardized translation of the name, which leads to the further deterioration of the phenomenon of film translation one translation. In addition, in order to pursue business profits, translator and even from The film content, subjective themselves, exaggerated exaggerated, use some stimulus, poignant words to attract audience attention, no bridge ", and "candle" two characters, The tragic fate of The film, The heroine, consider translation of "faithfulness, expressiveness and elegance", such as Hong Kong and Taiwan to Hemingway's masterpiece The Sun Also Rises "The Sun Also Rises" translation "concubine is chaoyang and zhao jun, and formerly known as and simply goes and The original content.(Song Yanlan, 2017)<br />
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====3.2 Standarding Movie Title Translation====<br />
<br />
=====3.2.1 Ways to Standard=====<br />
Facing the current situation of film title translation, how should we regulate the translation of film title? I think there are several ways to look at it. From the perspective of the translator, the translator should accurately grasp the original content, want to reaction and its creation and works reflect the major theme of background, this can help the translator vividly grasp accurately the original content, understand the formerly known as connotation, translation with the original content, to maximize the reappearance of formerly known as information, make the translation really play a guide role. Such as film, A Walk in the Clouds, title literally "go" in the cloud, which describes A youth couple of vine flowers in the loving touching love story, also the garden it is translated into "to Walk through the Clouds,", reflects both the original meaning, and full of poetic, leave the audience with fragrant vineyard, fascinating intoxicating refreshing romantic breath. The translator should also be in accordance with the original, pay attention to the using a variety of translation method is flexible, should not only respect the formerly known as film, also considering the cultural differences, adopt the appropriate expression, proper free translation of some of the titles, appropriately express the original information, should not only to retain the original western style, and to consider domestic audience's comprehension and language habits, considering the cultural differences. Some titles can be translated literally, simply and clearly to convey the information of original titles, such as Sindler's List translated into Schindler's List,Back to the Future translated into Back to the Future, etc. Some titles require free translation. For example, the novel Cone Wih the Wind is translated as "Gone with the Wind" with literal translation, but the film's translation of "Gone with the Wind" is more attractive. "Troubled times" tells the background of the story, "Beautiful Woman" points out the heroine of the film, which -- the translated title vividly shows the heroine Scarlett's rough experience in the war years, which can fully attract the audience's attention. Waterloo Bridge, literal translation is "Waterloo Bridge", see the translation, the audience will first think of the battle of Waterloo, napoleon, but the film describes not smoke of the battlefield, but sad love story, the symbol of the combination of Chinese folk story "the blue Bridge", the translator skillfully as a "blue use some stimulus, poignant words to attract audience attention, no Bridge", and "candle" two characters, the film highlighted the tragic fate of the heroine.(Yao Dongyu, 2016)<br />
<br />
=====3.2.2 The Criteria for Movie Title Translation=====<br />
As for the criteria of translation,Yan Fu, a famous modern translator, put forward the criteria of "faithfulness, expressiveness and elegance". Letter “is for the original text, requires the translator to correctly understand the original text, faithful expression of the original thought, style, inside” is for the translation, and requires to use fluent and easy to understand the speech, but on the elegant ", but there is no consensus. King explained the concept from three aspects: receiver concept, effect concept and equivalence concept. As for the concept of effect, he pointed out that, after clarifying the effect of information on the receiver, it should be emphasized that it should include the full effect of information, namely the thorough understanding and feeling obtained by the receiver. Includes main spirit, concrete fact, artistic conception atmosphere three main elements. In the translation practice of the film title, Jin Ti said that because of different language changes are bound to cause changes in the language effect, so only from the effect of the translation, to determine whether the language is appropriate. Taking this as the standard, the translated name should try to achieve the equivalence of spirit, fact and artistic conception in sound, shape and meaning, that is, the relationship between the recipient and the translated message should be basically the same as that between the recipient and the original message "(Nida, CF King: 1998).<br />
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====3.3 The Principles of Movie Title Translation====<br />
Although the translation of film titles has its particularity, it is not distinct from the translation of other genres, but has something in common. In terms of its translation process and results, the author believes that it should be mainly reflected in the following two principles :1. Principle of Economic Benefit Liu Miqing (1999,P49) pointed out that since the content contained in the original language is worthy of translation (i.e., it has social benefits), the conversion should be realized by the target language that is acceptable to the society, instead of being restricted by the readability of the original language. It is also said that social benefits are the yardstick by which the meaning of translation, the quality of translation and the value of translation are tested "(1999,P48). He puts forward three principles, among which the readability principle of the target language plays a guiding role in title translation. When the readability of the source language is very good, it can convert all the formal meaning and stylistic meaning of the source language into the target language correspondingly...". In Hong Kong, for example, Saund ofMusic has been translated as "floating in the sky" and in Taiwan as "truth, goodness and beauty", which leaves the audience puzzled. Since then, the film has been widely accepted as "the sound of music" by Chinese mainland translators. 2. Principles of Cultural Characteristics Translation with cultural characteristics is considered to be one of the most difficult to translate. "As for culture-specific", translation theorist Baker(2000, p64) said that the words of the target language may express a concept that is completely unknown to the culture of the target language, which may be abstract or concrete and may be related to religious beliefs, social customs or even certain things. This shows the difficulty of cultural translation. The film is the director's reflection of the real or virtual life, and the title that reflects the content of the film also naturally contains many cultural factors, making it difficult to translate. There are various ways to embody cultural connotation, such as cultural words and idioms. "First Blood” for example, is an idiom meaning "first to win a battle", but always translated as "the first drop of blood".<br />
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===Chapter4 Ways of Movie Title Translation===<br />
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====4.1 Literal Translation====<br />
literal translation - simple and clear, to the literal translation is carried out in accordance with the literal meaning to translation, translation is not to add or increase or decrease, achieve unity, so as to convey sincerity buy primitive thoughts, reflects the primitive expression of the style of work, even done very well, otherwise the translation will lose the essence of the original. Nowadays, more and more audiences like original films. Excellent film translations retain their own unique labels while promoting films. Although there is no gorgeous translation of words, they are insipid yet mysterious. For example, a film about psychology, Beautiful Mind, which the translator translated directly into "A Beautiful Mind", without adding any other elements, makes people have a calm and mysterious feeling towards this film. There is also a film about the Sniper in Iraq war, American Sniper, which the translator directly translated into American Sniper. When people see the title, they can clearly know what subject this film is about. There is no gorgeous language, but it goes straight to the theme without losing the original meaning.(Zhou Baoxue, 2013)<br />
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====4.2 Free Translation====<br />
Free translation -- in a similar situation, free translation with cultural characteristics is translated in accordance with the general idea of the original text, instead of word for word translation, which can be applied in the context of huge cultural differences between the original language and the target language. There is a classic work by Nicolas Cage called "Face Off". Some translators have translated it into "Face Off" or "Face Off". Both translations are free translation, not literal translation. The advantage of this is that it not only expresses the meaning of the English title, but also conveys the content of the film. When English films encounter Chinese culture, they need to be adjusted appropriately, so that the film name can quickly enter people's lives and let people quickly understand the general content of the film on the basis of highlighting the theme and with local cultural characteristics. Such as a movie starring Tom Hanks was called Catch Me If You Can, translation version did not directly translated into "If You Can Catch Me, but according to the four words idioms in Chinese habit and common cultural features translated into" cat and mouse game "or" free ", the two translation versions are make good use of the four words idioms, injected with Chinese cultural characteristics, and highlight the theme, let the people You'll never forget.(Yang Huhong, 2006)<br />
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====4.3 Transliteration====<br />
Transliteration means to translate according to the English pronunciation and find the corresponding Chinese words, which is more intuitive and lets people remember the name of the movie. Even if English is not well spoken, foreigners can still understand it through the corresponding Chinese translation, which promotes cultural exchange. Milk, for example, translates directly into Milk. There are Avatars, Juno and so on, which keep the original flavor of the original films.(He Ying, 2001)<br />
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====4.4 Amplification and Omission====<br />
Amplification and provincial translation -- to highlight the features of the film and keep close to the theme, amplification or provincial translation refers to adding or reducing the corresponding information on the original basis to achieve the function of better information transmission, so as to make the name of the film more representative and play the role of advertising. So for example, the movie, instead of making it literally Interstellar, you make it into Interstellar, you make it into Interstellar, so that you have a better way of talking about what the movie is about. -Two. There's also How to Train Your Dragon. Instead of being translated into how to tame your dragon, the translator reduced it to How to Train Your Dragon.(Jin Ti, 1997)<br />
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====4.5 Naturalization====<br />
Domestication method is adopted in the translation of English film titles to avoid literal translation, which would make the Chinese translation of film titles impossible for Chinese audiences to understand the theme and cultural connotation of the film. This translation strategy aims to make the translated title conform to the cultural psychology and aesthetic standards of Chinese audiences, adapt to the difficulty of public understanding, give the audience an intuitive and preliminary understanding of the film content, and stimulate their interest in watching the film. Cleopatra Cleopatra was the last queen of the Ptolemaic Dynasty of Egypt, one of the first sovereigns of Alexander the Great after his conquest of Egypt. Legend has it that Cleopatra was beautiful and intelligent. She was close to Caesar and Antony, politically adept, involved in the politics of the end of the Roman Republic, ambitious, and a legendary Egyptian queen. There is no doubt that Cleopatra was a central figure in ancient Egypt, and her anecdotes about Her relationships with Caesar and Antony made her a famous figure in literature and art. This is the story of Cleopatra, the 52-year-old Caesar who came to Egypt as a Roman governor to settle a royal contest between Cleopatra, the Ptolemaic dynasty, and her half brother Ptolemy XIII. Cleopatra quickly conquered Caesar with her charm of courage and political skill, gaining control not only of the Ptolemies in Egypt, but of Rome as well. The son of Cleopatra and Caesar was made heir, but Antony and Octavian were not satisfied. After Caesar's assassination, Antony took over the REINS of Rome and was also conquered by Cleopatra. If the title of the English movie is literally translated into Chinese as Cleopatra, Chinese audiences who are not familiar with Egyptian history will lose interest in watching it. Compared with the literal translation of Cleopatra, the domestication strategy can be used to translate Cleopatra to achieve the commercial purpose of attracting audiences' interest, and at the same time, the audience can understand the theme of the film more intuitively, so as to achieve the purpose of promoting the cultural transmission.(Wu Shuang, 2005)<br />
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====4.6 Foreignization====<br />
In the translation of English film titles, foreignization should try to keep the expression habits and cultural characteristics of the original titles, bring the audience into the English language and culture, let the audience experience an unprecedented exotic amorous feelings, and maximize the dissemination of English language and culture. Zeng Qinyu thought domestication and foreignization can be regarded as the extension of literal translation and free translation, but they are not completely equivalent to literal translation and free translation. The Hollywood film Titanic tells the touching love story between rose, a rich girl, and Jack, a poor boy painter, when the luxury liner Titanic collided with an iceberg and sank. On April 15, 1912,Titanic set sail from Southampton, England, carrying more than 1,000 passengers and more than 800 crew members, bound for New York. But unfortunately it collided with an iceberg and sank. When the wreck was found on the bottom of the sea in 1985, there was a portrait of a teenage girl on the cabin wall, and Rose, who was 102 at the time, claimed to be the girl. The original Rose because her fiance Carl is a snob and do not want to marry him, when ready to throw himself into the sea, was Bohemian poor painter Jack save. Rose fell in love with jack, a cheerful character. As a witness of love, Jack drew a portrait for Rose. Not long after that, the ship hit an iceberg and began to sink. In the critical moment of life and death, Jack left the chance of life to Rose, he was frozen to death in the cold sea. In the translation of the film title, alienation strategy was adopted, literally translated as Titanic. This translation strategy was consistent with the understanding and acceptance level of Chinese audiences, loyal to the social and cultural life of English-speaking countries, and retained the form and content of the original English title to the greatest extent.(Zeng Qinyu，2020)<br />
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===Chapter5 Conclusion===<br />
Film is a comprehensive art. The translation of film titles should not only follow certain principles and methods of translation, but also have rich cultural knowledge and solid language skills. The title translation is not a simple and mechanical arrangement. It needs to consider the similarities and differences between Eastern and Western cultures and the acceptability of translation according to the content of the film, so that it not only conveys the message of the film, but also is full of beauty. Therefore, translators should not only be familiar with the ways of language expression and conversion, but also have a profound cultural awareness. On the basis of in-depth understanding of the cultural information conveyed by the title, translators should understand the content and style of the film, try to understand the wording and try to accurately grasp the surface meaning and associative meaning of the source language and the target language. "I was a standup, I was at the tenth month of October", I translated the title of the film with a rigorous attitude, and only by carving and chiselling can I achieve a classic translation that enjoys universal popularity.(Yang Shu, 2017)<br />
<br />
===References===<br />
[1]Eugene A. Nida. Toward a Science of Translating. Shanghai Foreign Language Education Press, 2004.<br />
<br />
[2]Jin Ti. Equivalent Translation Exploration. Beijing: China International Translation and Publishing Company, 1997.<br />
<br />
[3]Han Su. Comparison between English and Chinese Version in Film Title Translation. Journal of Chifeng University.2019(03):101-103<br />
<br />
[4]He Ying. Theory and method of Film Title Translation. Foreign language Teaching, 2001 ,(01):56-60.<br />
<br />
[5]Lin Wen. Cultural Identity and Translation of English Film Titles. Guizhou Normal University,2016.<br />
<br />
[6]Liu Miqing. Contemporary Translation Theory. Beijing: China International Translation and Publishing Company, 1999.<br />
<br />
[7]Lu Hui. Brief analysis of English Film Title Translation. Huashang. 2008(06):68.<br />
<br />
[8]Song Yanlan. Common Chinese Cultural Factors in English Film Title Translation -- Take 50 films for example. Liberal arts navigation. 2017(04):22-24.<br />
<br />
[9]Yao Dongyu. Journal of Liao Ning Institute of Science and Technology,2016.<br />
<br />
[10]Yang Hu Hong. On several Translation Methods of Film Title Translation. Anhui Literature, 2006.<br />
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[11]Yang Shu. Narrative Studies of Mainland Chinese Films Since the New Era. Shandong Normal University. 2017.<br />
<br />
[12]Zen Qingyu. A Brief analysis of domestication and Foreignization of English Film Title Translation. Science and Education Guide. 2020(05):25-26.<br />
<br />
[13]Zhou Baoxue. A Brief Analysis of the Principles and Methods of English Film Title Translation. Science and Education Literature Review. 2013(08):149-150.<br />
<br />
== A Study on Movie Titles Translation from the Perspective of Skopos Theory 罗雨晴 Luo Yuqing ==<br />
<br />
<center>罗雨晴 Luo Yuqing No.202070080601</center><br />
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==='''Abstract'''===<br />
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With the continuous advancement of globalization, more and more foreign films are introduced into China continuously. China's film market is huge and Watching films has become a popular way of entertainment for Chinese. Various kinds of films emerge in endlessly so that film titles are particularly important. The film title is the eye of the film, the highlight and essence of a film. A good film title can successfully attract people's attention, stimulate the desire to watch, and bring them into the cinema, which is the purpose of English film title translation. From the perspective of Skopos Theory, this paper will analyze the characteristics and functions of film titles, all kinds of existing translations, and puts forward some translation methods of English film titles, hoping to be helpful to the translation of film title translation.<br />
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==='''Key words'''===<br />
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English film title translation; Skopos Theory; translation methods<br />
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==='''摘要'''===<br />
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随着全球化进程的不断推进，越来越多的外国电影源源不断地涌入中国，中国电影市场巨大，看电影已成为一种广受欢迎的娱乐消遣方式，各种电影层出不穷，因此电影片名就显得尤为的重要。电影片名是电影的眼睛，是一部电影的亮点与精华所在。一个好的电影名可以成功吸引人的眼球，激发大众观看欲望，将大众带入电影院。而英语电影片名的翻译目的就在此。本文主要将从目的论的视角出发，分析电影片名的特点与作用，对各种现有译名的进行分析，就此提出一些英文电影片名的翻译方法，希望能对电影片名的翻译工作有所帮助。<br />
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==='''关键词'''===<br />
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英语电影片名翻译； 目的论; 翻译方法<br />
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==='''Chapter1 Introduction'''===<br />
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A film is like a book with pictures and sound. When reading books, we will imagine the scenes described in the books, while words in book will be presented in the form of images and sound in film. Most of films last about two hours. In these two hours, we can get in touch with something we are not familiar with in a relaxed way. Film brings us a variety of visual, auditory and other sensory pleasure. It is not only a way of entertainment, but also an important medium to spread culture. With the rapid development of economy, people pay more and more attention to the quality of life and cultural exchanges between different countries are closer than before. A large number of foreign films are pouring into China, trying to get a share of the Chinese market. Although there are close cultural exchanges, there are still cultural differences between China and the West. Therefore, the translation of film titles after the introduction of foreign films into China is very important. Although the translation of film titles seems to be a small project, it is not so easy to translate them well and to the point to let people can't wait to see the whole film. It is self-evident that the film title is the essence of a film. It not good enough to accurately summarizes the contents of the film, to attract the audience. The quality of the film title directly affects its dissemination in China, and its importance is self-evident. <br />
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This paper proposes a Skopos Theory approach to the translation of film titles. The ultimate goal of film title translation is to attract attention as much as possible on the premise of accurately conveying the content of the film. Skopos Theory can provide a reasonable explanation for those film titles that are not translated according to the traditional translation theory. The Skopos Theory put forward by Hans Vermeer is the core theory of functional translation theory. Compared with some previous translation theories, this theory has some breakthroughs. The purpose of translation carries through the whole process of translation, and the purpose determining method is its biggest feature, which gives the translator a lot of space to adopt the translation method that he thinks is suitable.<br />
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This thesis is composed of five chapters. Chapter one serves as an introduction, presenting the importance of the translation of English film title translation, the adaptability of the Skopos Theory and the structure of the thesis.Chapter two is a general analysis of English film title translation, including film genres and features and functions of English film title translation. Chapter three is a general introduction of Skopos Theory, consisting of its development, concept and three basic principle. Chapter four analyzes the existing film title translation from the perspective of Skopos Theory, and comes to the methods of film title translation. Chapter five draws a conclusion finally.<br />
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==='''Chapter2 A General Introduction of English Film Title'''===<br />
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====2.1 Film Genres ====<br />
According to He Ying in her article "Theory and Method Guiding Film Title Translation", films are normally divided into three categories: science and educational film, documentary film, and feature film. Educational film spread scientific and technological knowledge. (He Ying 2001, 57)Documentary film is a kind of film or TV art form that takes real life as the creation material, takes real people as the object of expression, and processes and displays it artistically. It takes showing the truth as the essence and arouses people's thinking with reality. Feature film is a kind of film work which uses image and sound as means to narrate. Any film which is played by actors, has a certain plot and expresses a certain theme can be called a feature film. Feature films are often more easily accepted by all and have a large audience,so that this thesis confines its tentative study to the titles and the corresponding translations of English feature films. As for feature films, Tim Dirks categorized the main genres such as action films, adventure films comedy films, crime&gangster films, drama films, epics or historical films, horror films, musical (dance）films, science fiction films, war (anti-war) films, and Westerns. Actually, a genre is always a vague term with no fixed boundaries and the referred types may overlap each other. Genres can be combined to form hybrid genres,(Tim Dirks,2003,3.19) such as ''Inglourious Basterds'' 《无耻混蛋》 which melts the genre of action and war，so does ''Saving Private Ryan''《拯救大兵瑞恩》. <br />
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====2.2 Features of English Film Title====<br />
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===== 2.2.1 Linguistic Features===== <br />
Foreign film titles are usually translated into Chinese with four characters and The translated titles are usually concise. It is not convenient for the audience to grasp the key points when they meet with long title and a short title can also contain many meanings. With the fierce competition in the film market, most of the audience just want to relax so that they prefer to watch films with accurate and concise expression of film titles. In addition, the use of four characters may be related to Chinese language habits that there are four character idioms in China. For example, ''Transformers'' 《变形金刚》, ''Captain America''《美国队长》, ''Escape Plan'' 《金蝉脱壳》, ''The Hunger Games'' 《饥饿游戏》, ''Once Upon a Time in America''《美国往事》.The translated titles of these foreign films are very concise and to the point, and the emphasis is on simplicity. They use vivid words to arouse the audience's interest. For example, the film Escape Plan is literally translated into Chinese as《金蝉脱壳》. The translator combines a Chinese idiom, golden cicada out of shell, which comes from the Xie Tianxiang written by Guan Hanqing. This idiom means when a cicada turns into an adult, one should take off a layer of shell, which draws an metaphor between people and cicada.(Baidu Encyclopaedia, golden cicada out of shell） And the film is about a prison designer who is locked into a high-pressure prison designed by himself and is ready to escape with other accomplices. The meaning the film and the idiom want to express is just the same, and the translated title is more vivid.<br />
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=====2.2.2 Aesthetic Features ===== <br />
In fact, the translation of film titles is also a kind of literature. When foreign films are introduced into China, the translation of translated titles is equivalent to giving the film a life again. film titles can also be appreciated as the paintings do. The aesthetic translation of film titles will create a kind of artistic conception with a strong artistic quality. The translator will use a lot of rhetorical devices, such as metaphor, contrast, repetition, contradiction, exaggeration, parody, symbol and so on. Take film ''Hilary and Jackie''《她比烟花寂寞》 for example, the film mainly shows us a cello genius Jacqueline dupley's brilliant and extremely short life like fireworks, which reflects the extreme gorgeous beauty, the loneliness behind the streamer. The word "fireworks" is used symbolically. At first, some people may think this translation is kind of affected, but in fact it is quite consistent with this film’s content and touching. There are other wonderful examples, such as ''The Hours''《时时刻刻》, ''Sommersby''《似是故人来》, ''The Shape of Water''《水形物语》, ''Flipped''《怦然心动》, ''The Bridges of Madison County''《廊桥遗梦》, which are fabulous.<br />
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=====2.2.3 Commercial Features=====<br />
Whether the translation of the film is concise or aesthetic, it is aim to attract the public to buy tickets. Film is the combination of art and commerce. A cinema film will not only express art or just for commercial purposes, It better to say that commercial films may pay more attention to box office, while literary and artistic films will pay more attention to artistic expression. A film is the painstaking efforts of all the workers. If no one appreciates it, it would be a pity. Therefore, attraction is indispensable in the translation of film titles. For example, there are some animated feature films made by Pixar. ''Finding Nemo''《海底总动员》,''Toy Story''《玩具总动员》,''The Incredibles''《超人总动员》,''Cars''《汽车总动员》. They all used the form《XX总动员》,which is a manifestation of business characteristics. Toy story, as an animated film, created a box office miracle and had a wide influence in China. Naturally, the audience was deeply impressed by this translation. Therefore, considering its popularity and attractiveness, the distributor will try to translate similar cartoons in this way. However, with more and more such translated titles, the public has already experienced aesthetic fatigue. This kind of translation may lose its original function, so it will be replaced by other translations later.<br />
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====2.3 Functions of English Film Title====<br />
<br />
=====2.3.1 Informative Function ===== <br />
The informative function is the basic function that any film title should possess.representative of a film, it is agreed that the film title should be of high-information value. A title without any informative value can be said meaningless.to enable the audience to get a thorough understanding of the film content. According to Newmark, the core of the informative function of language is external situation, the facts of a topic, reality outside language, including reported ideas or theories.(Newmark 2001, 40) In this thesis, the interpretation of the informative function is two-fold. A film tile should highly summarize the content of a film, which conveys a lot of information, such as the genre of film. Many film viewers tend to watch a certain type of film. When she chooses which film to watch in the cinema, the translation title of the film plays a very important role, such as ''Triangle'' 《恐怖游轮》,a psychological suspense film. The heroine experiences repeated asmsaras interacted with each other. The film shows the same people appearing in the same place and even chasing each other, which provides a variety of understanding for the play. The director said that the film has three endings, but they all lead to the same end point, that is, the final scene of the car accident, leaving Melissa in this endless cycle. The original translation is triangle in Chinese, which is actually about the closed reincarnation of a triangle. It can be said that the translation does not fully grasp the inner essence of the film. By contrast, 《迷失三角洲》 expresses this film’s theme more accurately, but the title 《恐怖游轮》 is more attractive. It makes the genre of the film more easy to get to. People will know that it is a thriller and suspense film at the sight of the title. Film title can not only let the audience know the type of the film, but also let the audience quickly know the relevant information of the film, such as time, place, character, what’s going on with characters. For example, Rise of the Planet of ''the Apes''《猩球崛起》，from the title , we can know that the film is telling stories about orangutans. ''12 Angry Men''《十二怒汉》, this title tells us that the main characters of the story are twelve men. ''Homeless to Harvard: the Liz Murray story'' 《风雨哈佛路》，this title let us know know that it tells the story of the protagonist's struggle at Harvard. ''Sleepless in Seattle''《西雅图夜未眠》, and from this title, we are ware of that the location of the story is mainly in Seattle.<br />
<br />
=====2.3.2 Aesthetic Function===== <br />
Peter Newmark once wrote: This is the language designed to please the senses, firstly through its actual or imagined sound and secondly through its metaphors. The rhythm, balance and contrasts of sentences, clauses and words also play their part. Their sound-effects consist of onomatopoeia, alliteration, assonance, rhythm, meter, intonation, stress.These rhetorical devices make the form of film title diverse, rich in connotation, expand the meaning of the film space, enhance the aesthetic effect.Chinese and English are two different languages. Chinese pays attention to refining words, which is very consistent with the requirements of film title translation.Word refining pays attention to vivid, using language to render an atmosphere or artistic conception, and transmit this feeling to the Chinese audience.如''The Remains of the Day''《长日将尽》 This film is adapted from the novel of the same title British novelist of Japanese origin Kazuo Ishiguro, the film is an elegy about the decline of the aristocracy in the British Empire. The protagonist of the story recalls his life in the form of a diary. The most important thing is the relationship between him and his former colleague, the housekeeper Miss Ken Dunn. He was a loyal housekeeper in the noble family. He saw the vicissitudes of prosperity and tried to perfect his work. However, he always suppressed his feelings and saw miss Kendeng, who was waiting for no result, to marry away from home. This translation has successfully created a melancholy atmosphere. What’s more, a carefully designed film title can well perform the aesthetic function, creating such beauty as phonetic beauty and imaginational beauty. For example, ''Breathe''《一呼一吸》, this translation sounds rhythmic, if we just translate it into 《呼吸》，then it will lose the beauty of sound, in addition, four characters looks more neat visually. And there are other wonderful examples, such as ''Like Sunday, Like Rain''《如晴天，似雨天》, The Words《妙笔生花》.<br />
<br />
=====2.3.3 Vocative Function ===== <br />
A film title can show the audience with the relevant information about the film, and it can create an imaginative atmosphere for the audience and entertain them aesthetically. However, its vocative function is more important. That is to call upon the audience to buy tickets. According to Newmark, "the core of the vocative function of language is the readership, the addressee"(Newmark 2001, 41). According to Wei Jianhua, when the definition is applied to film titles, the addressees here refer to audiences. The vocative function of film titles is to draw the attention of audiences, make them psychologically interested and buy tickets. (Wei Jianhua2008, 121-122) Both informative and aesthetic functions serve the vocative function, since the prime and ultimate aim of film production is to win the hearts of audiences and be financially rewarded. Few titles are purely informative aesthetic or vocative. The three major functions are often integrated, with emphasis on one of them. Some translations of film titles are very eye-catching, such as ''Frozen''《冰雪奇缘》, if it is translated literally, it will become 《冰冻》, which is not vivid at all. However, 《冰雪奇缘》is full of sense of fairy tale, which gives people a lively and wonderful feeling, that is, realizes the value of information transmission, and also improves the publicity effect of the film. There are far more examples, such as ''Man on Fire''《怒火救援》, ''The Bourne Identity''《谍影重重》, ''The Matrix'' 《黑客帝国》, ''V for Vendetta''《V字仇杀队》.<br />
<br />
==='''Chapter3 A General Introduction of Skopos Theory'''===<br />
====3.1 The Development of Skopos Theory====<br />
Skopos Theory, originally written as Skopostheorie in German, is a major translation approach of German Functionalist School. "Skopos" means “ purpose ”or “ goal ” in Greek. “The 1970s and 1980s saw a move away from the static linguistic typologies of translation shifts and the emergence and flourishing in Germany of a functionalist and communicative to the analysis of translation (Munday 2016, 73) .” The Skopos Theory is one of the achievements of its development and the most important one.The development of the Skopos Theory experienced following four stages.<br />
Firstly,in the book “ Possibility and Limitations in Translation Criticism” , Katherine Rice first proposed functional translation theory. She believes that translators should put functional features first rather than information equivalence.<br />
Secondly, Hans Vermeer, a student of Reiss, broke away from the equivalence-based theories and set up the theoretical framework for "Functional School": Skopos Theory. situation". In the framework of Vermeer's theory, every translation is directed at an intended audience, since to translate means “ to produce a text in a target setting for a target purpose and target addressees in target circumstances” (Vermeer 1987, 29). <br />
Thirdly, On the basic of Vermeer's research, Justa Holz Manttari further developed the<br />
functional theory. “ Manttari's theory is based on the principles of action theory and is cover all forms of intercultural transfer ” (Nord1991, 12-13). “ Manttari places special emphasis on the action aspect of the translation process, analyzing the roles of the participants (initiator, translator, user and message receiver) and the situational conditions (time, place and medium) in which their activities take place ” (Nord 1991, 13). Skopos Theory views translation as a complex activity intended to realize a specific purpose.<br />
Fourthly，Christina Nord summed up and perfected the theory of functionalism. She systematically expounds in English the internal and external factors to be considered in text analysis in translation and how to formulate translation strategies suitable for translation purposes on the basis of the functions of the original text. Christina Nord sorts out the functionalist theories and proposes that translators should follow the guiding principle of “ Function Plus Loyalty ” , thus perfecting the theory.<br />
<br />
=====3.2 Three Basic Rules of Skopos Theory=====<br />
The top-ranking rule for any translation is thus the “ skopos rule”, what Reiss and Vermeer described as “ the end justifies the means ” (Reiss &Vermeer1984, 101). There are three possible kinds of purposes in the field of translation: (1) the translator's general purpose in the translation process (perhaps to earn a living); (2) the communicative purpose aimed at by the target text in the target situation (perhaps to instruct the reader); (3) the purpose aimed at by a particular translation strategy or procedure (for example, to translate literally in order to show the structural particularities of the source language). (Baidu Encyclopaedia , Skopos Theory)The skopos rule is summed up by Vermeer as “ the end justifies the means ”. He explains the skopos rule in the following way: Each text is produced.for a given purpose and should serve this purpose. The rule thus reads as follows: translate/ interpret/ speak/ write in a way that enables your text/translation to. function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function.(Nord 2001, 29)<br />
Another important rule of Skopos Theory is the coherence rule, which means that "a translation should be acceptable in a sense that it is coherent with the receivers situation". Focusing on the target readership and target culture, functionalists regard intra-textual coherence than inter-textual coherence, just as Nord put it, "inter-textual coherence is considered subordinate to intra-textual coherence, and both are subordinated to the skopos rule.<br />
The third rule of Skopos Theory is fidelity rule. Fidelity rule means that there should be inter -textual coherence between the original text and the target text. This is equivalent to the so-called faithfulness to the original text in other translation theories, but the degree and form of faithfulness to the original text depends on the purpose of the translation and the translator's understanding of the original text.<br />
<br />
=====3.3 Function Plus Loyalty=====<br />
As mentioned above, the primary rule in Skopos Theory is the skopos rule, which defines that the translators can make changes of the word, style or form of the source text in the accordance with translation purpose. While the inter-textual coherence rule holds that the translated version should be loya1 to the source text. However, when the aim of the author is contrary to the aim of the translator, the inter-textual coherence rule should be abide by the skopos rule. As a result, there may appear the situation that there is no restriction for the change of source text. In order to improve the functionalism studies, Nord proposes the loyalty rule, which insists that the translator should be loyal to the author and audience: “ The audiences have the right to know what the translator has done for the original text and what kind of work produced by the translator. Translators cannot simply translate in a non-literal way without telling the target audience what they have done and why (Nord 2001, 125) ”.<br />
Function refers to the factors that make a target text work in the intended way in the target situation. Loyalty refers to the interpersonal relationship between the translator, the source-text sender, the target-text addressees and the initiator. Loyalty limits the range of justifiable target-text functions for one particular source text and raises the need for a negotiation of the translation assignment between translators and their clients.<br />
All in all, This theory enriched Vermeer’s Skopos Theory, avoids sour-text sovereign and perfects radical functionalist.<br />
<br />
====Chapter4 The Application of Skopos Theory in Film Title Translation====<br />
<br />
=====4.1 Skopos Theory's Guiding Role in English Film Title Translation=====<br />
A careful look at theory may show that it is significant in that it is different from traditional theories. It helps to free translators from the bondage of traditional theories by providing them a new way of thinking, broadens the scope of translation studies by increasing the range of possible translation strategies, and establishes a profound foundation, helping people to penetrate deeper into cultural and translation phenomena.Traditional translation theories tend to classify the translation of film titles into general literature translation. Equivalence theory plays an important role in traditional translation theories. However, the author believes that it is difficult to achieve the commercial effect required by the film title simply by emphasizing the equivalence between the original text and the translation. Therefore, it will be more appropriate to regard it as an advertisement translation. Since it is an advertisement translation, of course, the first thing to emphasize is the publicity effect. （Zheng Yuqi & Wang Xiaodong，2006）For example, the Chinese translation of film titles is to make the Chinese translation attract the interest of Chinese readers in the Chinese market. In this way, Skopos Theory naturally plays a guiding role. Therefore, the first rule of Skopos Theory is skopos rule. The translation of film titles emphasizes the commercial nature, that is to say, it should be attractive enough. Therefore, we should not stay in the translation itself when translating film titles. The traditional equivalent translation theory can not be fully applied to the translation of film titles, so more effective translation theories are needed to guide it. Therefore, it has to be associated with the German functionalist translation theory with Skopos as its core. The most direct purpose of film title translation is the transmission of information. A good translation can highlight the content of the original film and make the audience better understand the theme information expressed and transmitted by the original film.If the translator could not produce a satisfactory version only on the base of the original title, he should consult the plot of the film.<br />
Let's look at an example in order to make this point clear. The film Thelma and Louise,Louise is a waitress in a cafe. She is busy all day and wants to travel. Her good friend Selma has been unhappy since she married a car salesman Daryl. She stayed at home all day, lonely and bored. One weekend, Persuaded by Louise again and again, she agreed to go on a pleasant trip with her. They parked their car in a bar in Arkansas for the night. The bar is full of young customers. The drunken Harun took a fancy to Selma and asked her to dance. Selma didn't listen to Louise's advice. She danced and drank with Harlan, and was taken outside to the parking lot. Harlan tried to harass her. After being rejected, Harun becomes violent and tries to force Selma to submit to him with violence. Louise came to the parking lot, found Selma in a critical condition, took out the pistol that Selma had brought in the luggage bag, and forced Harlem to let Selma go. Harlan began to curse and insult them. In his anger, Louis shot and killed him. In a flash, the two female partners on a vacation journey, embarked on a journey of despair that can not be turned back.In the Grand Canyon, Selma and Louise are determined to fight to the end and never give in. They smile and clasp hands,driving towards the cliff. Actually, this film mainly describe what happened to this two women and their growth process.''Thelma and Louise'', When translated into《末路狂花》, the audience can predict the stimulating effect that the film wants to express and convey the message of the film. If translated literally into 《塞尔玛与露易斯》, it will inevitably make people confused, unable to grasp the main meaning of the film, only two names can be known. Therefore, Skopos Theory plays an important role in the translation of film titles. There are many examples, ''Erin Brockovich'' 《永不妥协》, ''Fast & Furious''《速度与激情》 ''Blade Runner''《银翼杀手》, ''Lord of Ring'' 《魔戒》, ''Inception''《盗梦空间》,''Top Gun''《壮志凌云》, These titles are not only translated from the source language into the target language, but also for the purpose of film sales, taking into account the information, aesthetic and other factors to form an attractive translation. <br />
<br />
====4.2 Methods for Film Title Translation====<br />
<br />
=====4.2.1Transliteration=====<br />
Transliteration means to seek phonetic correspondence in terms of the translation to describe the English syllables through the corresponding Chinese characters carrying similar sounds. It relates to the conversion of different alphabets in different language system. Transliteration is usually applied this situations, when they are the name of persons and places and historical events. This method is often adopted in the film title translation because it has the obviously features in keeping the phonetic fluency of original film titles which express its strong exoticism, which can arouse the audience's curiosity to see the film. With the development of global communication, people become more and more interested in knowing other country’s culture, this method is becoming increasingly popular. For example，''Jane Eyre'' 《简爱》，''Dunkirk''《敦刻尔克》，''Hamlet''《哈姆雷特》, ''Emma''《爱玛》, ''Mulan''《木兰花》, ''Brooklyn''《布鲁克林》,''Manhattan''《曼哈顿》.Transliteration can enable the target audience to know more about the original history and culture. On the contrary, if they are translated in other ways, the viewers may take it as an ordinary film and may feel no interest in it, which will in turn do great harm to the box-office value of the film. However, this does not mean that transliteration should be adopted for any title which can be transliterated. If the original title can only provide little information and the audience can only contact with a foreign word, then transliteration can not achieve the effect that translation of film title should have.<br />
<br />
=====4.2.2 Literal Translation =====<br />
Functionalism does not exclude equivalence so long as it is adequate to "a Skopos that requires that the target text serve the same communicative function or functions as the source text."（Nord 2004, 36). The merits of this method lie in its fidelity to the original meaning and cultural flavor of the original.The original title of many films is a high generalization of the content of the film, which can better realize its information function, aesthetic function and market function. It is necessary to be faithful to the theoretical basis of the original text. At this time, the literal translation of the title often inherits the simplicity and clarity of the original title, with large amount of information and easy to arouse the audience's curiosity. In the process of actual translation, the degree of overlap between Chinese and English in many film titles is astonishing, which can almost achieve word-for-word translation. For example, ''Blue Valentine''《蓝色情人节》,''Eat Pray Love''《美食、祈祷和恋爱》,''Darkest Hour''《至暗时刻》,''Hideen Figures''《隐藏人物》, ''Primal Fear''《一级恐惧》, ''Four Wedding and a Funeral''《四个婚礼和一个葬礼》, ''Pearl Harbor''《珍珠港》, ''Atonement''《赎罪》, ''Leap Year''《闰年》, ''Detachment''《超脱》. Besides, there are other way to use this method by changing the parts of the speech or adjusting the word order, for example, ''10 Things I Hate About You''《我恨你的十件事》''12 Years a Slave''《为奴十二年》, ''Life as We Know It''《我们所知道的生活》,to make it more specific, I will use this example ''A Star Is Born''《一个明星的诞生》，in the original title, the “born” is a verb, but when it is translated in to the Chinese title, the verb is changed into a noun to make this title look more balance. And in this example,''The Boy in the Striped Pajamas''《穿条纹睡衣的男孩》, the translator changed the original order to cater to the grammar of Chinese . What’s more, sometimes, the article like a or the will be deleted when translated into Chinese because it is not so important to viewer to catch the information about a certain film in some circumstances and by doing this, the title will look more concise, such as ''The Imitation Game''《模仿游戏》, ''A Beautiful Mind'' 《美丽心灵》, ''A Perfect World''《完美的世界》, ''The Social Network'' 《社交网络》.<br />
<br />
=====4.2.3 Liberal Translation=====<br />
Any translator with common sense of translation will not expect to find equivalent expressions in the target language all the time. Given this, translators may often adopt free translation. Free translation is an alternative approach that is used mainly to convey the meaning and the spirit of the original title without sticking to the form. (Feng qinhua2000, 36-44) Liberal translation preserve the content of the original title as much as possible at the cost of changing the form of the film title. In the specific operation, translators often use some techniques, such as addition, conversion and extension in particular so as to deeply convey the content of the original film and enhance the appeal of the title.（He Ying 2001, 57） A List of examples belong to this group, such as ''Coherence''《彗星来的那一夜》, ''The Secret Life of Walter Mitty''《白日梦想家》, ''Welcome''《非法入境》, ''Agro''《逃离德黑兰》, ''Silver Linings Playbook''《乌云背后的幸福线》, ''A Lot Like Love''《相见恨早》, ''If Only''《爱再来一次》, ''Temple Grandin''《自闭历程》, ''La La Land'' 《爱乐之城》,''Eternal Sunshine of the Spotless Mind''《暖暖内含光》,''Hacksaw Ridge''《血战钢锯岭》.<br />
<br />
=====4.2.4Combination of Transliteration and Literal Translation=====<br />
In addition to literal translation and transliteration, there is another way, that is, to combine literal translation and transliteration. This method is usually applicable to the original title containing the name of a person or place. Of course, this is not a perfunctory translation method, the title can still summarize the information of the whole film after being translated. For example, ''Becoming Jane''《成为简奥斯丁》, ''The Life of David Gale''《大卫·戈尔的一生》, ''Manchester by the Sea''《海边的曼彻斯特》, ''Notting Hill'' 《诺丁山》, ''A Rainy Day in New York''《纽约的一个雨天》, ''Maid in Manhattan''《曼哈顿女佣》,''Citizen Kane''《公民凯恩》, ''The Shawshank Redemption'' 《肖申克的救赎》, ''Schindler’List''《辛德勒的名单》.<br />
<br />
=====4.2.5 Combination of Literal Translation and Liberal Translation=====<br />
The combination of literal translation and liberal translation can be faithful to the original text to the greatest extent and attract the audience. Due to various reasons, the original titles of some English films only realize the information function of translated titles. In order to realize the various functions of translation, the translator sometimes retains the reasonable part of the original name, and then combines the need of the audience to complete the relevant information as far as possible. (He Aixiang2020, 103-107) There are some examples, such as ''Wonder''《奇迹男孩》, ''Whiplash''《爆裂鼓手》, ''Sully''《萨利机长》, ''I, Tonya''《我，花样女王》, ''Love Actually''《真爱至上》, ''Changeling''《换子疑云》, ''The Bucket List''《遗愿清单》, ''Before Sunrise''《爱在黎明破晓前》, ''Before Sunset''《爱在日落黄昏时》, ''Before Midnight''《爱在午夜降临前》, ''The Martian'' 《火星救援》.<br />
<br />
=====4.2.6 Re-creative Translation=====<br />
As mentioned above, re-creative translation is the last resort so far as the translation of English film titles is concerned. Sometimes, some titles are obscure and neither nor fowl after translation while others are very ordinary without attraction and this method aims not only transferring the informative value, but also reproducing the aesthetic and appellative value of the film. (Ma Yuanyuan 2010, 28-29)The following are good examples, such as ''North Country''《永不让步》, ''Rudy''《追梦赤子心》, ''Definitely，Maybe''《爱情三选一》, ''Up''《飞屋环游记》, ''Coco''《寻梦环游记》.<br />
<br />
==='''Chapter5 Conclusion'''===<br />
This paper studies the translation of film titles from the perspective of Skopos Theory. Firstly, it analyzes the genres of films, the characteristics and functions of film titles translation. Secondly, it mainly introduces the development and rules of Skopos Theory. Finally, it analyzes the translation of film names under the Skopos Theory and puts forward some translation methods of film titles. Skopos Theory holds that the skopos rule is the primary rule, therefore, when translating film titles, translators have more initiative and they can use more diversified methods, which makes the film titles more commercial. However, there are still many shortcomings in this paper. For example, when analyzing the characteristics and functions of film titles, the aspect of cultural exchange is not taken into account. In the final translation method part, the summary is not in place, and the proposed method is not novel enough. I hope that in the further study, I can put forward a more applicable model of film title translation, and the last point is the lack of film data, the main purpose of film title translation is to attract more audience to buy tickets. If I can analyze the data of box office well, I can further evaluate whether the purpose of film title translation has been achieved. This paper is only limited to the author's understanding of the translation, thus some conclusions and analysis are still not profound enough. The author hopes that there will be more research results in the future, which can provide more abundant theories and methods to guide the translation of film titles.<br />
<br />
==='''References'''=== <br />
He Yuan贺莺. (2001) 电影片名的翻译理论和方法 [Theories and Methods of Film Title Translation].外语教学Foreign Language Education (01) 56-60.<br />
<br />
Tim, Dirks.(2003) [Main Film Genres]. https://www.filmsite.org/genres.html<br />
<br />
Baidu Encyclopaedia 百度百科 金蝉脱壳 https://baike.baidu.com/item/金蝉脱壳/83303?fr=aladdin<br />
<br />
Newmark, Peter. (2001). [A Textbook of Translation]. Shanghai Foreign Language Education Press 41-44.<br />
<br />
Wei Jianhua韦建华. (2008). 英语电影片名翻译原则与方法探讨[On the Principles and Methods of English Film Title Translation].电影文学Movie Literature (03) 121-122.<br />
<br />
Munday, Jeremy .(2016). [Introducing Translation Studies:Theories and Application]. London and New York: Routledge 73.<br />
<br />
Vermeer, H. J.(1987). [What Does It Mean to Translate?]. Indian Journal of Applied Linguistics 13 (2) 25-33. <br />
<br />
Nord, C. (1991). [Translation as a Purposeful Activity--Functionalist Approaches Explained] .Shanghai Foreign Language Education Press 12-36&129.<br />
<br />
Baidu Encyclopaedia 百度百科 翻译目的论https://baike.baidu.com/item/翻译目的论<br />
<br />
Reiss, K. & Hans J. Vermeer, H. (1984). [Groundwork for a General Theory of Translation].Tubingen: Niemeyer 101.<br />
<br />
Zheng Yunqi & WangXiaodong. 郑玉琪,王晓冬. (2006) 小议电影片名的英汉翻译原则[On the English-Chinese Translation of Movie Titles].中国翻译Chinese Translators Journal 27(02) 66-68.<br />
<br />
Feng Qinghua冯庆华. (2000). 实用翻译教程[A Practical Course Book on Translation].上海译文出版社Shanghai Translation Press.<br />
<br />
He Aixiang何爱香. ( 2020). 中国电影片名的新修辞翻译策略探究[Translation Strategies for Chinese Movie Titles --A Rhetoric Perspective]江南大学学报(人文社会版), Journal of Jiannan University (Humanities&Social Sciences) 19(02) 103-107.<br />
<br />
Ma Yuanyuan马媛媛. (2010). 翻译目的论视角下的英文电影片名的汉译 [Translation of English Film Titles from the Perspective of Skopos Theory]. 黑龙江大学Heilongjiang University 28-29.<br />
<br />
Douban Movie website 豆瓣电影网 https://movie.douban.com/<br />
<br />
==The Study of Brand Name Translation 谭鑫洁 Tan Xinjie==<br />
<center>谭鑫洁 Tan Xinjie，202020080641.</center><br />
<br />
===Abstract===<br />
With acceleration of economic globalization, more enterprises have been active in the global market. Brand name translation plays a significant role in the international trade. A successful brand name is the direct element to attract the customers’ attention and evoke their desire to buy the products, is gravely important to the sales volume of commodities. Based on many convincing examples, this paper introduces the definition and functions of brand names, states the principles of the brand names translation, offers the available and useful methods for the translation of brand names.<br />
<br />
===key words===<br />
Brand name translation; Principle; Methods<br />
<br />
===商标翻译研究===<br />
<br />
===摘要===<br />
随着经济全球化进程的加快，越来越多的企业活跃在全球市场中。商标翻译在国际贸易中起着举足轻重的作用。一个好的译名是吸引顾客注意，并唤起他们购买商品欲望的直接因素，对商品的销售量有着极其重要的影响。本文结合许多令人信服的例子，介绍商标的定义和功能，阐述商标翻译的原则，提供有用的商标翻译方法。<br />
<br />
===关键字===<br />
商标翻译；原则；方法<br />
<br />
===1. Introduction===<br />
In the development of human society, the emergence of commodities gives rise to the birth of brand name. The contemporary Chinese dictionary defines the brand name as “it is the mark, sign (words like drawing and patterning) which are printed on the cover of the product or the packaging”, A brand name is the most prominent mark of a commodity, and can leave deep impression upon the mind of shoppers and arouse their desires to buy the related commodity. (Lu Wenchan 2018,2)<br />
<br />
The import and export of commodities gives rise to the birth of brand name translation. A good brand name translation may bring an enterprise huge wealth, whereas a bad one may let an enterprise suffer great loss. Therefore, an enterprise's future is closely linked with brand name translation, and it is valuable to have a research on how to translate brand names properly. At the same time, brand name translation can widen the linguistic research field, enrich the connotation of linguistics, and accelerate the combination of linguistic theoretic research and its practical application. <br />
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In this paper, first part is introduction of this paper. The value of this research is mainly introduced in first part. Second part introduces the definition and functions of brand name and brand name translation. Third part gives concrete examples to analyze five principles brand name translation (the principle of following the target customers' culture, the principle of using concise words, the principle of grasping the characteristics of commodities, the principle of considering the target consumers’ aesthetic preference, "Three Principles of Beauty"). Fourth part gives examples about brand name to introduce five methods in brand name translation (transliteration, literal translation, free translation, combinative translation, non-translation). The last part of this paper is conclusion emphasizing the theme of this research. <br />
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====1.1 Brand and Its Name====<br />
According to the European Community Trademark Regulation, “the brand is a name, symbol, sign, design, number or some combination of these elements used to identify commodities or services of the enterprise.”Brand is a kind of soft power and a part of the core competitiveness of an enterprise. A good brand can not only reflect the value of products, but also represent the corporate image. What’s more, it will attract consumers’ attention and promote the sales of the goods. (Jing Yang 2018,1) <br />
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Bhimrao M. Ghodeswar(2008:4-12) remarks, “Branding is a set of marketing and communication methods that help to distinguish a company or products from competitors, aimed at creating a lasting impression in the minds of customers. The key components that form a brand's tool box include a brand’s identity, brand communication, brand awareness, brand loyalty, and various branding strategies.” Therefore, a good brand name is especially important to the enterprise. (Lu Wenchan 2018,2)<br />
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====1.2 Brand Name Translation====<br />
With the development of the global economy, China has become the most potential markets around world. More and more foreign products to enter the Chinese market and got the attention of the Chinese. At the same time, to compete with foreign products, many Chinese products have entered into the international market. <br />
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To participate in international competition, a good brand translation is extremely important. However, brand translation is not a simple conversion process from Source Language to Target Language, but an interlingual and intercultural communication, and often reflects culture, customs, economy, politics, religions and cultural aesthetics. In order to accurately translate the brand, the translators are required not only to have good language skills, but also to possess comprehensive knowledge of interlanguage and intercultural communication.<br />
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===2. The Principles of Brand Name Translation===<br />
The purpose of brand name is to give publicity to commodities, stimulate consumption and boost the celebrity of the brand of the goods. Brand name translation is not a simple translation from one language to another language, it should reflect the commodities' information and embody enterprises' intelligence. But the same brand has different cultural connotations in different languages and cultures due to the cultural differences of different countries. Therefore, In order to promote the sales of the products, the translation of brand names should abide by the following principles. (Fade Wang 2012,3)<br />
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====2.1 The Principle of Following the Target Customers' Culture====<br />
In China people pursues auspicious and peaceful culture and like the characters that mean happiness, prosperity and auspiciousness, such as "金", "美", "福" and "佳 ". In order to conform to the aesthetic culture of Chinese consumers, when translating the brand names of products, translators consciously choose characters that Chinese consumers like, such as “Marlboro”(万宝路), “Carrefour”(家乐福), “Ford”(福特). (Liu Haiyan 2013,11)<br />
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Different countries and areas have great differences in culture. Translators should pay more attention to cultural differences, avoiding misapprehension and antipathy. For example, many brand names in China contain the characters "dragon", "phoenix", "magpie", "petrel" and so on, because in Chinese culture, dragon is the symbol of imperial power and nobility, magpie is a lucky bird, Petrel is the symbol of courage and strength. But in English culture dragon is an evil imaginary animal, and it arouse terror and aversion in people’s mind, magpie means "someone who chatters", petrel is the symbol of disaster. (Liu Haiyan 2020,4)<br />
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People with different cultural backgrounds have different ideas about the same things because of the different moral criteria, religions, beliefs, and modes of thinking. For example, a clock brand name “金鸡牌闹钟”, which is originated from the Chinese saying “雄鸡报晓” meaning that cock heralds the break of a day, was once translated as “Golden Cock Alarming Clock”. However,“cock” in English also refers to male reproductive organ and is regarded as a taboo word. (Fade Wang,2012,2)<br />
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====2.2 The Principle of Using Concise Words====<br />
As commodities are to be sold to consumers, their brand names should be common, popular, concise and easy to understand and remember. Generally, English trademarks are not usually translated into Chinese more than four Chinese characters. (Feng Wang 2012,3).<br />
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For example, “Budweiser”, an American beer, is not translated as “百德威瑟”, but as “百威”, which makes people feel energetic and powerful after drinking it. “Bausch &Lomb”, an American eyewear brand, is translated into “博士伦”, which combines sound and meaning, as if wearing the glasses can be as knowledgeable as the doctor. “Hewlett-packard” is the world's largest electronic apparatus and notebook computer company, named after its founders, William Hewlett and David Packard. "Hewlett packard" was transliterated as “休利特-帕卡德公司”, but it was finally replaced by other brief translation “惠普”, which is both concise and easy to remember.Other examples are as follows: Marlboro (cigarette) —"马尔波罗"—"万宝路"、Mercedes-Benz (car) —"默赛德斯·本茨"—"奔驰". The Chinese are familiar with “百威”, “万宝路”, “奔驰”, but few know what “百德威瑟”, “马尔波罗”, “默赛德斯·本茨” are referring to. The reason is that the original translation is long and difficult for Chinese. (Chen Yang,Wang Xiufeng 2018,2); (Zhang Lulu 2011,2)<br />
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====2.3 The Principle of Grasping the Characteristics of Commodities====<br />
Brand is a reflection of commodity and an important advertisement. Therefore, if the translation of brand name can represent the commodity’s characteristics and functions, it will make consumers impressed. <br />
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For example: The toothpaste brand “Colgate” was named after the company founder, William Colgate. Its Chinese name “高露洁” (Gao Lu Jie) might not sound like a perfect transliteration, but its meaning is unrivalled: “revealing superior cleanliness”. “Jie” indicates the type of the product (cleaning). “五粮液”(literally means the “essence of five grains”) makes people think of the wine that is brewed from grain; while “蒙牛”(literally means “Mongolian cows”) can be associated with the milk from Inner Mongolia. Brand names implies regional flavor. The Chinese famous brand "维维豆奶" is translated as "Soybean", in which "Bean" refers to the soybean, and it reflects the attributes of the product.(Fade Wang 2012,2); (Jing Yang 2018,4)<br />
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Some commodities’ brand names bear the marks of the regions in which they are produced so as to raise the celebrity of the concerned places. For example, the two famous beer brand names implying the manufacturing places in China are “青岛啤酒”(Tsing Tao Beer) and “燕京啤酒”(Yangjing Beer)(Fade Wang 2012,2).<br />
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====2.4 The Principle of Considering the Target Consumers’ Aesthetic Preference====<br />
Chinese translation of the American cosmetic brand “Revlon” is so beautiful (Lu Hua Nong 露华浓). On the one hand, "Lu Hua Nong" serves as a sound transcription of "Revlon", On the other hand, the translation of these three syllables provides an apt meaning for the brand name. These three characters come from the celebrated quatrain by the Tang poet Li Bai "云想衣裳花想容，春风拂槛露华浓", which originally describes the elegant female beauty of Yang Guifei. Translators skillfully combine the aesthetic connotation of Chinese culture with the pronunciation of the original trademark so as to create a trademark translation with Chinese characteristics. Bayerisch Motoren Werke(BMW) is translated into “宝马”, which quotes from an old saying “人中吕布，马中赤兔；宝马予英雄，鲜花赠美人”, Since ancient times, a good horse has been a symbol of wealth. Modern people pursue a good car just as ancient people crave a good horse. Therefore, the translated name is perfect in pronunciation, meaning and product characteristics. There are more examples such as “Make up for ever”- “浮生若梦”(from Li Bai “浮生若梦，为欢几何”), “Innisfree”- “悦诗风吟”(from Ye Zhi “The Lake Isle of Innisfree”), “Lexus”- “凌志”(from Mao Zedong “久有凌云志，重上井冈山”), “IKEA”- “宜家”,(from the Book of Songs: "桃之夭夭，灼灼其华。之子于归，宜其室家", which perfectly implies the good attributes of "home")(Victor Mair 2019);(Ogilvy Ao Mei 2017);(Liu Haiyan 2020,3); (Li Jianzi 2018).<br />
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====2.5 “Three Principles of Beauty”====<br />
Professor Xu Yuanchong put forward the "Three Principles of Beauty" for poetry translation: including beauty in sense, that is, the beauty of language use and the beauty of words meaning; beauty in sound, that is, the beauty of rhythm; beauty in form, that is, the beauty of language form. However, the standard also applies to brand name translation. (Duan Wenpo, Guo Ru 2018,1)<br />
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=====2.5.1 The Beauty in Sense=====<br />
Through the characteristics of the product, as well as the experience and perception it can bring to consumers to translate the brand name of the product, so as to make the translation of the brand closer to its own meaning, the meaning of the brand name easy to understand, and make the translation more vivid and flexible. For example, “NIKE”(耐克) is the goddess of victory in Greek mythology, symbolizing victory and light. It gives people a sence of confidence. In the process of translation, the translator should fully grasp the characteristics of the goods, so that consumers can understand the goods. (Zhang Wenfei 2020,3)<br />
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=====2.5.2 Beauty in Sound=====<br />
The translated brand is loud in pronunciation, clear in rhythm and full of musical sense, giving people the enjoyment of auditory beauty. For example, “Nokia”(诺基亚), “Samsung”(三星), “Nestle”(雀巢), “HP"(惠普), “Della”(戴尔), “SONY”(索尼) and so on . In this way, the translation don’t lose the beauty in sound of the brand and sounds beautiful and concise, thus reflecting the characteristics of the product. When a Chinese brand is translated into an English brand, it is usually translated directly in pinyin. This method not only retains the phonetic beauty of the brand, but also shows the exotic feelings and characteristics of the product. (Zhang Wenfei 2020,3)<br />
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=====2.5.3 Beauty in Form=====<br />
Brand name should be short in shape and easy to remember, which can leave a deep impression on consumers. Non-translation can be used to convey the beauty of the form. The method means to express the meaning of the source language without any equivalent word of the target language, that is to say, without any conversion between the two languages. For example, “SK-II”, “LG”, “IBM” (Wang Hengen, 2009,3).<br />
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===3.The methods of brand name translation===<br />
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====3.1 Transliteration====<br />
Transliteration is a translation method that transcribes the same or similar pronunciation between the original and target language to translate the name of the product. Though transliteration is simple, it can not only retain the original rhyme, but also well reflect the brand's cultural connotation. (Lu Wenchan 2018,4)<br />
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Transliteration is quite common in the process of translating foreign trademark names into Chinese. Taking some products for example, the Germanic auto “Benz” was translated as “朋驰” or “本茨” in Taiwan, although this version is homophonic to the original name “Benz”, it sounds dull and lack of implied meaning. The present version of it in the mainland is “奔驰”, which is not only similar to the original pronunciation, but also give customers the impression that the car can run very fast, thus impressing the buyers with the excellent performance of such cars. A medicine called "Quick", is translated to "Kuai Ke" in Chinese, which is reminiscent to the fact that the medicine will quickly overcome disease. The brand name of food “Subway” is translated into“Sai Bai Wei”，the last characters “Bai Wei” mean “100 flavours”— a hint on showing what the brand offers to its customers, somewhere that provides everyone with their own favourite flavours. There are also some brand names which only conveys the pronunciation and do not have any meaning or function. Such as ,“Kodak”(Keda), “Intel”(Yingteer), "Puma"(Biao Ma), "Parker"(Pai Ke), "Lincoln"（Lin Ken), "Canon" (Jia Neng). Chinese consumers, seeing these transliterated brand names, would probably have the first impression that the merchandise is made in foreign countries. It would arouse the psychological demand of some consumers and encourage them to purchase greatly. (Fade Wang 2012,2); (Jing Yang 2018,4); )(Jing Yang 2018,4)<br />
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It is common for Chinese brand names to use “Hanyu Pinyin” for translation. Hanyu means the Chinese language, pin means "spell" and yin means "sound". In Chinese pronunciation, transliteration is mainly applicable to our country's names, merchandises with ethnic style. For example, “Haier” is transliterated from “海尔” and is homophonous with “higher”. This translated brand name is easily associated with the advertisement of “Haier”: “Haier, higher and higher”. The well-known drink brand “娃哈哈” is simply translated as “Wahaha”. (Fade Wang 2012,3)<br />
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====3.2 Literal Translation====<br />
The literal translation means that using the corresponding target words directly according to the original brand name meaning. When we use the literal translation, it is usually the brand name which has a precise meaning, good cultural implication and the function is equivalent. Excellent literal translation not only keeps the original content, but also keeps the original form, especially the original metaphor, image and national, local characteristics. (Lu Wenchan 2018,4)<br />
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A great number of brand names are translated into another language by using literal translation. Only if there are correspondent words in the target language, literal translation can be applied. Taking a red wine brand "Dynasty" as an example, it is translated into “Wangchao”. In Chinese, “Wangchao”means power and wealth. It gives the customers an illusion that if they drink the red wine “Wangchao”, their status and taste will improve accordingly. It stimulates the customers to buy the product inadvertently. The car brand name “Bluebird” is translated into “Lanniao” (Bluebird). The brand name “Bluebird” originates from the pantomime “Bluebird” which is created by the Belgian author. In the pantomime, the “Bluebird” is the symbol of “the future happiness”. In China, it represents the object which can be the bailment of our “lovesickness”. Other examples such as Playboy (men’s wear) “花花公子”, Wild Turkey (whiskey) “野火鸡” , Blue Ribbon beer “蓝带” 啤酒, Redbull (drink) “红牛”, all of these translated brand names are very suitable for their goods. (Lu Wenchan 2018,4); (Lu Wenchan 2018,4); (Zhang Shu 2018,4)<br />
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In the above examples, they have the same referential meaning and cultural implication in the target language and source language which can associate the customers with the same feelings of China and western countries. However, there are also some circumstances that we cannot use the literal translation accounting of the different cultural message. For example, “紫罗兰”, a man’s clothing company, is translated into “Pansy”, but the definition of the word in the dictionary: an offensive word for homosexual man. So sales of the brand is poor. Other examples such as “Bianfu”(bat) , “Baixiang”(white elephant) , “Jinji”(Golden Cock), all are failure translation because of the different cultural implication. Therefore, it is important for us to pay more attention to the connotation and association of the brand name in the process of translation to avoid the cultural clashes. Translators should think deeply to find out what these English expressions really mean in authoritative reference books to minimize the mistakes in literal translation. (Zhang Jin 2019,2); (Lu Wenchan 2018,4)<br />
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====3.3 Free translation====<br />
When both sounds and meaning can’t show the value of the product, it is a best choice to use the free translation. The free translation is also called “paraphrasing translation”, namely using similar and related words to translate brand name in the target language pronunciation. Free translation has the features of being vivid and impressive, which retains the original meaning. What's more, free translation is able to deliver the aesthetic and value orientation of the products. (Lu Wenchan 2018,4)<br />
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Here are some instances such as "Rejoice", its translation is "Piao Rou". Rejoice means joy and happiness, and the brand name translation indicates hair will become smooth after using the shampoo. So translators fully explore its connotations of the brand name. A soap called “Safeguard” is translated into “Shu Fu Jia”, “Shu” gives a refreshing and comfortable feel; “Fu” means “skin”, which shows the commodity's function; “Jia”expresses the using effect. The translation of many brand names named adopts free translation method, for instance, “葵花” (Sunflower), “百灵” (Lark), “Pioneer” (先锋), “Skinice”(肤美灵). (Jing Yang 2018,5); (Jing Yang 2018, 4)<br />
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However, owing to the different cultural system, some words have the same referential meaning with different associative meaning, sometimes; even the referential meaning is different. For example, If “芳草” is transliterated as “Fangcao”, it would bring antipathy to target readers, because “fang” in English means venomous tooth of a snake and “cao” sounds like “chaos.”, so “Fragrance Grass” should be a better translation for this brand name.(Fade Wang 2012,4).<br />
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====3.4 Combinative Translation====<br />
Combinative Translation is a combination of transliteration, literal Translation and liberal translation. This method is a bit more difficult for translators to master and challenges their creative ability. It requires that its meaning can indicate the characteristic and function of the product. Consumers can have nice association from the pronunciation and meaning of the translated brand name.<br />
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“Coca-Cola” is translated as “可口可乐”. The translator by using free translation method translate it as “可口” which means “very pleasant to people’s taste”, because as for beverage, people would attach importance to the feeling of the taste. The second part is transliterated as “可乐”. The version “可口可乐” sufficiently implies the characteristic and function of the beverage: it sure can give you nice flavor and pleasure. The "Goldlion" is translated into "Jin Li Lai", which is a good translation. As we all know, "lion" means "Shi Zi"" in Chinese, but the pronunciation of "Lion" is similar to the Chinese "Shi", and "Shi" means "Lose" in Chinese, then the businessmen will think "lose" unlucky. When it is translated as "Jin Li Lai", it means wealth and good luck, and the consumers' psychology is met satisfyingly. Other examples of this type are as follows: “Nike”(耐克), “Unilever”(联合利华), “Uniqlo”(优衣库), “Revlon”(露华浓), “Volkswagen”(大众) and so on. (Fade Wang 2012,4); (Jing Yang 2018,5)<br />
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====3.5 Non-translation====<br />
Due to the differences in Chinese and English, there are also some exceptions, when some brands enter a foreign culture, they choose to remain their original brand name, and this situation is called “non-translation” (Jing Yang,2018,5). <br />
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On many occasions, some brands are made up of letters, numbers, or combination of the two, after entering a foreign market with their original forms, for eye-catching and they are usually easy to be remembered. For example, we are all familiar with the "999"medicines, "IBM" computers, "TCL" electronic products, "LG" Electronics, “iphone”, “ipad” and so on. Non-translation avoids using the equivalences in the target language and leave the original ones untranslated. There are some brand names unifying intercultural communications by short forms which have great stability and maintain the original and profound meaning at any time. (Zhang Jin 2019,2)<br />
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===4.Conclusion===<br />
In the age of economic globalization, in order to occupy the international market and attract customers, brand name and its translation are very important. Brand name translation is not only a simple replacement between two languages, but also a cultural combination in two different languages. <br />
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From this thesis, the following conclusions can be reached: <br />
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First, brand name translation should follow the five principles mentioned in this paper. If the brand name translation follows the principle of following the target customers' culture, it will be easier for customers to understand the product and buy it. If the brand name translation follows the principle of using concise words and the princple of grasping the characteristic of commodities, it will make consumers impressed. If the brand name translation follows the principle of considering the target consumers’ aesthetic preference and "Three Principles of Beauty", product sales will increase.<br />
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Second, brand name translation can use the five methods: transliteration, literal translation, free translation, combinative translation, non-translation.<br />
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Brand name relates to the image of the enterprise and business opportunities, which is vital for the source countries to further explore the international market. Brand name translation is one of intercultural translations. Translators need to stand on a level of intercultural translations and have observant awareness of cross culture. At the same time, they need to respect every ethnic customs and use correct methods and skills of translation to make brand name into customers hearts. Thereby, manufacturers can promote consumption and improve the interests of enterprises.<br />
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===References===<br />
[1]Chen Yang, Wang Xiufeng. Translation of Chinese-English Trademark Names and their Cultural Connotations [J]. Comparative Research on Cultural Innovation, 2012,2(17):68-70.<br />
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[2]Duan Wenpo, Guo Ru. Reappearance of "Three Beauty" in Trademark Translation and Analysis of Translation Methods [J]. Innovation and Entrepreneurship Theory Research and Practice, 2012,1(14):110-112.<br />
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[3]Fade Wang. An Approach to the Translation of Brand Names[J]. Theory and Practice in Language Studies,2012,2(9). <br />
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[4]Jing Yang. Study on Brand Name Translation from the Perspective of Cultural Difference[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 International Conference on Arts, Linguistics, Literature and Humanities (ICALLH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[5]Liu Haiyan. Analysis of Chinese Translation Skills of English Trademark Names [J]. English Square (Academic Research),2013(09):8-11.<br />
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[6]Lu Wenchan. Studies on Chinese-English Brand Name Translation from the Perspective of Cross-cultural Communication[A]. Research Institute of Management Science and Industrial Engineering.Proceedings of 2018 2nd International Conference on Social Sciences, Arts and Humanities (SSAH 2018)[C].Research Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:6.<br />
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[7]Wang Hengen. "Three Beauty" theory and Trademark Translation Analysis [J]. Success (Education),2009(03):274-275.<br />
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[8]Xuechuan He. The Study of Chinese-English Trademark Translation[J]. Theory and Practice in Language Studies,2018,8(5).<br />
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[9]Zhang Shu. Study on E-C translation of Brand names from the perspective of Skopos Theory[A]. Institute of Management Science and Industrial Engineering.Proceedings of 2018 5th International Conference on Education,Management and Computing Technology(ICEMCT 2018)[C].Institute of Management Science and Industrial Engineering: Computer Science and Electronic Technology International Society,2018:5.<br />
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[10]Zhang Jin. Principles and Methods of Translating Chinese and English Trademark Names [J]. Campus English,2019(10):225-226.<br />
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[11]Zhang Wenfei. Further Discussion on Trademark Translation Strategies under Sanmei theory [J]. Campus English,2020(30):249-250.<br />
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[12]Li Jianzi (2018.7.11). Chinese translated names are popular! "Make up for Ever" arouses hot discussion. https://www.cbo.cn/article/id/45823.html<br />
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[13]Ogilvy Ao Mei (2017.5.2). Why should a good copywriter earn $100,000 a month? Look at these awesome translations. https://m.digitaling.com/articles/36896.html<br />
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[14]Victor Mair (2019.10.19). "Revlon" in Chinese. https://languagelog.ldc.upenn.edu/nll/?p=44732<br />
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='''Translation of Cultural Words'''=<br />
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==Translation of Culture-Loaded Words in Li Qingzhao's Ci-Poetry Based on Scopos Theory 周思庆 Zhou Siqing==<br />
<center>周思庆 Zhou Siqing 202020080673 </center><br />
===Abstract===<br />
This paper attempts to illustrate the influence of Skopos theory on translation strategies and the influence of translation strategies on translation effect by analyzing the different translations of culture-loaded words in Li Qingzhao’s Ci-Poetry based on Scopos Theory according to Nida’s classification of culture-loaded words. This research is of great significance to refresh blood into the study of Li Qingzhao’s Ci Poems and promote excellent Chinese traditional culture to go abroad.<br />
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===Key word===<br />
culture-loaded word, Li Qingzhao, Scopos Theory<br />
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===题目===<br />
从目的论看李清照词中的文化负载词英译<br />
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===摘要===<br />
本文主要以目的论为指导，以奈达对文化负载词的分类为依据，从对不同英译版本的李清照词中文化负载词的翻译进行分析，说明目的论对翻译策略的影响以及翻译策略对译文效果的影响，旨在为李清照词的英译研究注入新鲜血液，推动中国优秀传统文化走向世界。<br />
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===关键词===<br />
文化负载词， 李清照， 目的论<br />
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===Introduction===<br />
Li Qingzhao, is the representative of the graceful and restrained school well-known for her elegant, fresh and refined language as well as rich and vivid images. Her poetry is an unparalleled cultural treasure in the history of Chinese literature. Culture-loaded words are those words rich in cultural connotations.(Fu Guiying, 2013：3) Nida divided culture-loaded words into five categories, namely ecological, material, social, religious and linguistic culture-loaded words.(Nida, Eugene A, 1993:25) As the representative of the “German school”, Hans J. Vermeer proposed the Scopos Theory and continued the functionalist tradition. Analyzing the culture-loaded words in different translations of Li Qingzhao's Ci Poems according to Scopos theory is conducive for the readers to grasp the elegant style of Li Qingzhao's, to figure out the proper translation strategies, and to encourage more creation of excellent translation works.(Reiss and Vermeer, 1984:196)<br />
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===Chapter 1 Introduction of Li Qingzhao and her Ci-Poetry===<br />
====1.1 Brief introduction of Li Qingzhao====<br />
Li Qingzhao, a well-known poetess in Song Dynasty, is the only woman who is generally compared with the most outstanding poets. As a female writer, she suffered a lot in that unstable age full of oppression and discrimination, but still kept a resolute and resistant attitude toward life no matter how much turns and twists in the process of struggle. Li Qingzhao was born in a rich and cultured family in 1083. Thanks to her father Li Gefei, the Minister of Rites, and her well-educated mother, she had a peaceful and favorable circumstance in her childhood and received a good education, which paved the path for her literary career. Unlike most ignorant women in that age, she had great talent in many aspects, such as painting and music, especially writing. She was a versatile writer whose Ci Poems and prose are both excellent. Her contribution in literature earned great fame for herself.(Fu Guiying, 2013：3)<br />
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She married to Zhao Mingcheng, the son of a vice-president of the Board of Rides when she was eighteen years old. The marriage life was happy and idyllic in the early years. They collected and appreciated rare books, paintings and antiques together. However, their peaceful and harmonious life was ruined by the invasion of the Jurchens in 1127. They were forced to fled to the southern areas and separated with each other. The bulk of precious collections, including the ancient paintings, vessels, and books, lost during the fugitive way. Her husband was dispatched to a new official post in Zhe Jiang province and died on the way. Since then, Li Qingzhao lived lonely and homelessly in endless sorrow. The miserable and painful life experience didn't destroy her poetry proposition but deepened the theme of her literary works. The concern for the fate of the masses and country showed her great integrity and patriotic passion.(Fu Guiying, 2013：3)<br />
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====1.2 Development and characteristics of Li Qingzhao's Ci-Poetry====<br />
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As a literary form, Song Ci, also called Ci Poems or long-short lines, emerged in Tang Dynasty and popularized in Song Dynasty. Ci Poems revolved from a kind of folk music used for expressing the emotions through its original melody. Li Qingzhao is regarded as the representative of the graceful and restrained party. Generally, Li Qingzhao's proposition of Ci Poems can be divided into two periods according to the critical historical events in Song Dynasty and her personal life experience. The former period works most depicted her delightful life as a young girl. The theme includes the praise of nature and beauty, her pure love to her husband, and the memories of the innocent childhood, such as Rumengling( 如 梦 令 ), Dian Jiangchun( 点 绛 唇 ), Jianzimulanhua( 减 字 木 兰 花 ) ， Cai Sangzi( 采 桑 子 ), Zuihuayin(醉花阴), Yijianmei(一剪梅) and so on. As for the latter period, her works changed dramatically because of the downfall of the Northern Song Dynasty as well as the death of her husband. The theme of her poems turned to homesickness, the grief for the instability of the nation and the melancholy meditation of the miserable life. She transmitted her feelings in the images implicitly rather than cry out her sorrow directly. The poems written in this period include Spring in Wulin(武陵春), Shengshengman(声声慢), Yongyule(永遇乐) and so on.(Fu Guiying, 2013：4)<br />
<br />
To conclude, her elegant and pure language and sensitive emotion were demonstrated in both of her literary period. Her Ci Poems are full of accurate and vivid images, leaving the readers a wide imagery space. No other poetess in Song Dynasty can replace her position in the Chinese history of literature.(Fu Guiying, 2013：4)<br />
<br />
===Chapter 2 Introduction of Scopos theory===<br />
====2.1 Historical development of Scopos theory====<br />
<br />
Functional approaches emerged in 1970s and developed through three stages: (1)Katharina Reiss introduced the functional category of translation criticism; (2) Hans J. Vermeer proposed Scopos theory; (3) Justa Holz-Manttari put forward the theory of translation action.(Zhang Chenxiang, 2007:32)<br />
<br />
In the first stage, Katharina Reiss proposed the text function and translation strategy, which paves the way for the Scopos theory. The theory foundation of Reiss’s theory is the functional equivalence theory, which aims to establish a model of translation criticicm based on the functional relationship between source text and target text (Zhang Chenxiang, 2007:32). Katharina Reiss divided text into three categories: expressive text, informative text and vocative text. The proposal of functional translation theory signifies that translation study gradually get rid of static linguistic typologies.(Zhang Chenxiang, 2007:32)<br />
<br />
In the second stage, Hans J. Vermeer established the initial theory of functional group, Scopos theory, further developing the functional translation theory. He pointed out that translation is a human activity and a kind of transformation. Every human activity has its purpose and will create certain consequence , a new situation or event or a new thing (Zhang Chenxiang, 2007:34). This is the origin of Scopos theory. Reiss mentioned that, “the source text can be assigned to a text type and a genre, and in making this assignment, the transoat0r can decide on the hierarchy of postulates which has to be observed during target-text production”. Vermeer thinks that translators needn’t be restrained to certain translation method, instead, the translators should consider the purpose of translation and the psychology of the target audience and use the translation strategies flexibly. In the process of translation, the translator can adapt literal translation or free translation according to the situation to make sure the expected effect can be realized. (Reiss and Vermeer, 1984:196)<br />
<br />
In the third stage, Justa Holz-Manttari developed Vermeer’s theory and proposed the theory of translation action 1n 1984. She avoid using the term “translation” and focus on the process of translation which concludes traditional translation and other text building activity. In Holz-Manttari’s model, translation is defined in a broader sense as “a complex action designed to achieve a particular purpose”, or an intercultural communication whose product is the target text which achieves appropriate function in a particular cultural context. According to the functional approach, all participants have certain functions or roles in the interaction. The TT addressees are crucial in specification of the purposes of translation(Nord, 2001:20).<br />
<br />
====2.2 Basic rules of Scopos theory====<br />
<br />
In the Scopos theory, there are three basic rules, namely skopos theory, coherence rule and fidelity rule. Among the three rules, scopos rule is the most significant one. “Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precissely in the way they want it to function.” This rule can help solve the contradiction between literal translation and free translation. It means that the choosing of translation strategies depends on translation purpose. When the scopos focuses on the original language, as long as the features of the original culture is well expressed, literal translation or even word for word translation can be adopted.(Reiss and Vermeer, 1984: 98)<br />
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The coherence rule is also named intra-textual coherence by functionalists. It requires that the translated text should make sense on the communicative situation in which it is received. It specifies that a translation should be acceptable in a sense that it is coherent with the receivers’ situation (Reiss and Vermeer, 1984: 100) Being coherent means being “part of the receiver’s situation”, so the cultural aspects should be taken into consideration. Besides, the target readers’ culture-specific world-knowledge, expectations and communicative needs are also important factors which may affect the way of handing a text, translators ought analyze these factors carefully. (Li Zhao, 2011:24)<br />
<br />
Since the source text is the offer of information , it should also be taken into account. Fidelity rule is also named “intertextual coherence”. This coherence balance the source text and the target text and the form and degree of such intertextual coherence are determined by the translator’s interpretation of the source text and the translation skopos. However, intertextual coherence is subordinate to intra-textual, and both of the two are subordinate to the skopos rule.(Li Zhao, 2011:28)<br />
<br />
===Chapter 3 Introduction of culture-loaded words===<br />
====3.1 Definition of culture-loaded words====<br />
<br />
Since Bassnett and Lefervere put forward the concept of “cultural turn” in 1990, the interaction between translation and culture has been drawn more attention. During the five thousand years’ civilization, China has accumulated its unique culture due to the unique geographical locations, living environments, historical background, etc. Many scholars has made different definitions to cultural loaded words. J. F Aixel gives these words another name “cultural-specific items” and defined them as: “some items appearing in the source text do not have equivalent items in the target reader’s cultural systems” (J. F Aixel, 1996:58). Later, Mona Baker defined culture-loaded words as: “The source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as ‘cultural-specific’.” This paper studies the translation of culture-loaded words according to Nida’s classification of cultural elements. Nida divided culture into five categories: ecological culture, material culture, social culture, religious culture and linguistic culture. This paper will analyze the culture-loaded words according to the five categories. (Baker, 2004:21)<br />
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====3.2 Classification of culture-loaded words====<br />
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=====3.2.1 Ecological culture-loaded words=====<br />
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Culture develops in certain ecological environment, so different region has different culture. Ecological culture-loaded words refer to those words that reflect the distinctive geographical conditions, the natural surroundings, feature of the climate, plants and animals, etc. in a language. Even the connotations of the same thing in western and eastern culture are different or even opposite. (Liao Huihua, 2010:9)<br />
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For example, the “west wind” in China is totally different from that in western countries. Because China lies in the Eastern Hemisphere, with mountains to the west and oceans to the east. This location makes it dry and cold in autumn and winter when the west wind blows. Therefore, the west wind in Chinese culture often refers to the cold wind in autumn an winter, which is often used to describe the desolate, cold, and sometimes also compared to the decadent force of the fall of the sun with a derogatory meaning. Such as “古道西风瘦马” in Ma Zhiyyuan’s 《天净沙·秋思》. On the contrary, Britain is located in the western hemisphere, the west Atlantic island, and the east is the continent of Europe. When the west wind blows from the Atlantic Ocean, Britain is in the season of revival. Therefore, in English culture, the west wind is the symbol of hope and strength. For example, the Ode to the West Wind, a famous British poem, reflects this meaning. Obviously, through the above analysis, we know that “西风” and the west wind have the same conceptual meaning but have very different associative meaning due to different ecological environment. (Liao Huihua, 2010:9)<br />
<br />
=====3.2.2 Material culture-loaded words=====<br />
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Material culture-loaded words include the words related to the economic life, daily supplies, commodities, food, transportation, etc. Different nations have different living habits, so the material products are quite different. For example: “旗袍”(qi pao), “麻将”(ma jiang),”馄饨”(Wonton), etc. (Liao Huihua, 2010:10)<br />
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=====3.2.3 Social culture-loaded words=====<br />
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The tradition, custom, living habit, social activity, etc. All belong to the category of social culture. Due to different historical background, political feature, tradition and custom, the social culture-loaded words formed and developed. For instance, “重阳节”(chong yang jie) is a traditional Chinese festival to give the blessings to the old people, which is familiar to Chinese but unfamiliar to foreigners.(Han Zhouwen, 2014:18)<br />
<br />
=====3.2.4 Religious culture-loaded words=====<br />
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Religious culture is composed by the religious faith and and ideology under the different nation’s cultural background, which demonstrate in the difference in psychology and language behavior. Chinese people advocate Confucianism, Buddhism and Taoism whereas western people mainly believe in God. Therefore, the cross-cultural communication barriers and language translation barriers emerged. Religious culture-loaded words reflects the characteristics of religious beliefs, so it is quite difficult for the foreigners to understand the Chinese religious culture-loaded words. For example, western people believe in God while Chinese people believe in “天”(tian), “菩萨”(pu sa), “佛”(fo). (Han Zhouwen, 2014:23)<br />
<br />
=====3.2.5 Linguistic culture-loaded words=====<br />
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Language as one part of culture also produces translation problems. Since the two languages belong to two different language systems, their different language features will be involved in translation. These particularities may be reflected in phonetics, morphemes, vocabulary and syntax. For example, reduplicative words and four-character words and expressions are frequently seen in Chinese but are rarely seen in English.(Han Zhouwen, 2014:24)<br />
<br />
===Chapter 4 The application of Scopos theory in the translation of culture-loaded words===<br />
<br />
Chinese culture and western culture are so different due to different geographical location and historical background. And these differences also reflect in the two language systems, which is also known as cultural gap. In the process of translating Li Qingzhao’s Ci-Poetry, the translator may face all kinds of problems due to the cultural gap. In this chapter, the focus is on analyzing the suitable translation strategies from the perspective of Scopos theory.(Fu Guiying, 2013:56)<br />
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====4.1 Translation of ecological culture-loaded words====<br />
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(1)梨花欲谢恐难禁。(《浣溪沙》）<br />
<br />
I am afraid pear blossoms cannot bear at all<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:25)<br />
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O bright pods/ Of the pepper plant, you do not/ Need to bow and beg pardon./ I know you cannot hold back/ The passing day.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:66)<br />
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Some plants and flowers have certain connotation in Chinese, which leaves the gap of further imagination. Snow is often compared to pear-blossom, which is a common metaphor in Chinese poetry, for example: “忽如一夜春风来，千树万树梨花开” is used to describe the beautiful snow-covered landscape. Here, Xu Yuanchong translated “梨花”into “pear blossoms”directly is to reproduce this often-used metaphor. Both the basic meaning and the cultural content have been well transmitted. Xu Yuanchong adopted literal translation to realize foreignization. In contrast, Kenneth Rexroth adopted demestication and free translation and translate “梨花” as “the pepper plant” to achieve the skopos of translation. Here, “the pepper plant” is used to serve as a substitution because it is a New Year decoration which shows the passion of spring. This passionate image can contrast the depressed mood of Li Qingzhao for the fleeting time.(Liao Huihua, 2010:40)<br />
<br />
(2)试问卷帘人，却道海棠依旧？（《如梦令》）<br />
<br />
I ask the maid rolling up the screen./ “The same crab-apple tree,”she says, “is seen”<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:34)<br />
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I asked my maid as she rolled up the curtains,/ “Are the begonias still the same?”<br />
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—translated by Kenneth Rexroth (Kenneth Rexroth,1979:44)<br />
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In Chinese culture, “海棠” usually symbolizes bitter love. When people encounters twists and turns in love, they often use it to express the sad feeling of parting. Xu Yuanchong adopted literal translation and translated “海棠” into “crab-apple tree”, which maintain the traditional Chinese culture by employing foreignization. However, Kenneth Rexroth translated it into”begonias” by demestication, which makes this image more familiar to the target readers. The aim of Xu Yuanchong is to introduce Chinese culture to foreigners whereas the purpose of Kenneth Rexroth is to make the text be accepted by the taget readers, therefore, , sothe former uses foreignization but the latter uses demestication.(Liao Huihua, 2010:41)<br />
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====4.2 Translation of material culture-loaded words====<br />
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(3)常记溪亭日暮 (《如梦令》)<br />
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I oft remember what a happy day/ We passed in creekside arbour when it glooming.<br />
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—translated by Xu Yuanchong (Xu Yuanchong,2003:38)<br />
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I remember in Hsi T’ing/ All the many times/ We got lost in the sunset.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:21)<br />
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The meaning of “溪亭” can be interpreted as the name of a place in Ji’nan, Shandong Province or a pavilion by the river side. Therefore, different versions of this word appears according to the different understanding of this word. Xu Yuanchong translated it as “creekside arbour” by employing literal translation whereas Kenneth Rexroth translated it into “Hsi T’ing” according to its sound by using transliteration. The version “creekside arbour” is more acceptable by Chinese readers because it shows the basic meaning of this word. But the version “Hsi T’ing” is more understandable for foreigners because it’s just a name of a place.(Liao Huihua, 2010:48)<br />
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(4)轻解罗裳，独上兰舟。(《一剪梅》)<br />
<br />
My silk robe doffed, I float/ Alone in orchid boat<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:49)<br />
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I open/ My silk dress and float alone/ On the orchid boat.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,& Chung Ling,1979:56)<br />
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Generally speaking, “兰舟” refers to a small boat which is made of the trunk of a magnolia tree. <br />
However, both Xu Yuanchong and Kenneth Rexroth translated “兰舟” into “orchid boat” in order to reproduce the poetic language of the original text. If they translate it according to the literal meaning, the beautiful poetic language cannot be reproduced in the target language. So, they associated the boat with orchid, a kind of beautiful flower to achieve “literariness”, making poetry as poetic as possible.(Zheng Yanhong. 2001:129)<br />
<br />
====4.3 Translation of social culture-loaded words====<br />
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(5)海燕未来人斗草。(《浣溪沙》)<br />
<br />
The swallows not yet come, a game of grass we play.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:55)<br />
<br />
People are gathering wild flowers and herbs in the meadow.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:93)<br />
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Viewed literally, “斗草” is mostly interpreted as “to fight with grass”. But actually, it refers to a particular custom on the Dragon Boat Festival according to the notes in various anthologies of Li Qingzhao. On the Dragon Boat Festival (the fifth day of May), people usually participate a kind of game in which every one need to gather flowers and plants to be the winner. Xu Yuanchong knows that “斗草” is a traditional game, so he adopted literal translation as “a game of grass we play”, which is direct and correct. While Kenneth Rexroth adopted amplification and translated it as”gathering wild flowers and herbs in the meadow” in order to create concrete scene for the target reader. Generally speaking, both the two versions realized the skopos of translating the cultural connotation of “斗草” by adopting different translation strategies.(Liao Huihua, 2010:49)<br />
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(6)佳节又重阳(《醉花阴》)<br />
<br />
The Double Ninth comes now again.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:54)<br />
<br />
Again it is the Ninth of the Ninth Month.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:47)<br />
<br />
“重阳” is a traditional Chinese festival on the ninth day of the ninth lunar month. People would always miss their families and relatives on this day every year. Here, when this festival is coming around, the poetess feel sad and lonely because of the separation from her husband, Zhao Mingcheng. In Xu Yuanchong’s version, he translated it literally as The Double Ninth and made a annotation to explain the cultural meaning of this festival to make target readers know the background information about this term. The unique feature of the ST is fully conveyed in the TT through foreignization. The skopos of Xu Yuanchong is to maintain the original feature of Chinese culture as much as possible, so he adopted foreignization to achieve this goal. In contrast, Kenneth Rexroth translated it into “the Ninth of the Ninth Month”. Although the time of the event is translated, but the connotation of this festival is lost. Sometimes literal translation for words with rich connotation can cause cultural loss. Here, Rexroth omitted the cultural meaning because he thinks it is not necessary to add the burden of understanding the text. In this way, the target reader can easily understand the TT within their own knowledge.(Liao Huihua, 2010:49)<br />
<br />
====4.4 Translation of religious culture-loaded words====<br />
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(7)仿佛梦魂归帝所 (《渔家傲》)<br />
<br />
In leaf-like boat my soul to God’s abode would fly.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:62)<br />
<br />
I am rapt away to the place of the Supreme/ And hear the words of Heaven.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:33)<br />
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As we all known, Chinese culture is much influenced by Taoism whereas western culture is much affected by Christianity. Here, “帝所” refers to the place of the Jade Emperor. Because western people are not familiar with the myths of Taoist culture, here “God” is be the substitution of “帝” in Xu Yuanchong’s version by literal translation. In contrast, Kenneth Rexroth translated it as “the place of the Supreme”, which means the Sovereign. We can see the religious devotion of the ST is neglected. To conclude, Xu Yuanchong’s version is more faithful to the original text because he aims to introduce Chinese culture to foreigners. Kenneth Rexroth translated it without Taoist culture because he aims to remove cultural barriers and make target readers easier to understand the meaning of the text.(Li Qing, 2005:148)<br />
<br />
(8)造化可能偏有意，故叫明月玲珑地。(《渔家傲》)<br />
<br />
You find a special favor in Creator’s eye,<br />
<br />
The moon caresses you with pure beams from on high.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:76)<br />
<br />
Making the bright moon shine splendid on your curving flesh.<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:45)<br />
<br />
In Xu Yuanchong’s version, “造化” is translated directly into “Creator” but in Kenneth Rexroth’s version, this image is deleted. In China, “上天”（heaven）is the governor of the universe under the influence of Taoism and Buddhism. “造化” is a unique concept in Taoist culture. Xu Yuanchong aims to maintain the Taoist culture and introduce it to foreigners. However, in western countries, Christianity is the mainstream of religious belief. Therefore, Kenneth Rexroth neglected this image to make the TT more acceptable western people who believes in Christianity. In summary, Xu Yuanchong focused more on the culture of the ST whereas Kenneth Rexroth payed more attention on the acceptability of the target reader.(Liao Huihua, 2010:45)<br />
<br />
====4.5 Translation of linguistic culture-loaded words====<br />
<br />
(9) 寻寻觅觅，冷冷清清， 凄凄惨惨戚戚。(《声声慢》)<br />
<br />
I look for what I miss;<br />
<br />
I know not what it is.<br />
<br />
I feel so sad, so drear,<br />
<br />
So lonely, without cheer.<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:81)<br />
<br />
Search. Search. Seek. Seek.<br />
<br />
Cold. Cold. Clear. Clear.<br />
<br />
Sorrow. Sorrow. Pain. Pain.<br />
<br />
—translated by Kenneth Rexroth & Chung Ling (Kenneth Rexroth,1979:78)<br />
<br />
Tune: Slow, Slow, Song is recognized as the representative of reduplication. The use of seven sequential reduplicative words add the powerfulness of the miserable tone. we can find some similarities between these reduplicative words such as “清清”, “凄凄” and “戚戚” sound quite similar or even the same, really strengthen the melodious effect of the language. Xu Yuanchong adopted free translation in order to reproduce the beautiful artistic conception in the ST. The form of reduplication is neglected but the sad atmosphere that the reduplicarive words create is reproduced. Rexroth use the literal translation to imitate the original reduplicative words. The repetition of the same word reproduces the sound of reduplication in ST, and words with one syllable are also very similar to Chinese character. But the sense is not well conveyed. The target readers fail to experience the painful atmosphere and the great sadness of the poetess in the TT.(Li Qing, 2005:149) <br />
<br />
(10) 小风疏雨萧萧地 (《孤雁儿》)<br />
<br />
A grizzling wind and drizzling rain<br />
<br />
—translated by Xu Yuanchong (Xu Yuanchong,2003:90)<br />
<br />
Small wind, fine rain, hsiao, Hsiao<br />
<br />
—translated by Kenneth Rexroth (Kenneth Rexroth,1979:56)<br />
<br />
In the ST, “萧萧” is a reduplicative word in order to foil the depressed and sad atmosphere. It is difficult to reproduce this unique structure in the TT. We can see in Xu Yuanchong’s version, he omitted the original form and tried to reproduce the beautiful sound and sense. The rhymes of “grizzling” and “drizzling” are the same. This internal rhyme can make compensation for the loss of reduplication. And the strong sad mood is fully conveyed. Here, foreignization is employed. Kenneth Rexroth focused on the reproduction of the form, so he adopted transliteration to maintain the form of reduplicative word. Although the sound and form are beautiful, in this way, the sad cultural conception may lose at the same time.(Li Qing, 2005:75)<br />
<br />
===Conclusion===<br />
In this paper, the present author studies the translation of cultural-loaded words in Li Qingzhao’s Ci-Poetry from the perspective of Scopos theory. By contrast analysis, we can find that Xu Yuanchong and Kenneth Rexroth adopted different translation strategies: the former adopted foreignization whereas the latter adopted domestication because of their different translation skopos. Xu Yuanchong devoted himself to introduce excellent Chinese culture to foreigners and Kenneth Rexroth aimed to make target reader better understand the TT. This study still has some shortcomings. Although this paper can shed some light on the study of culture-loaded word, ti still has some limitations. If more samples of culture-loaded word are taken for the analysis, the study could be more comprehensive and systematic. Thus, the English translation of the culture-loaded words of her Ci poetry based on Skopos theory deserves further study. The author believes that wider cases will be involved in this study.((Liao Huihua, 2010:64)<br />
<br />
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*郑燕虹. (2001). 风筝之线——评王公红、钟玲翻译的李清照诗词[The String of the Kite -Comments on Kenneth Rexroth and Chung Ling's Translation of Li Qingzhao's Ci-Poetry]. [J].外语学刊,160(3):125-129.<br />
<br />
==A Study on Culture-loaded Words in ''Six Chapters of a Floating Life'' Translated by Lin Yutang from the Perspective of Domestication and Foreignization 蒋淇玮 Jiang Qiwei 202070080592 英语笔译==<br />
<br />
===Abstract===<br />
<br />
''Six Chapters of a Floating Life'' is an autobiographical prose written by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines.<br />
Among the current English versions of this book, Lin Yutang's ''Six Chapters of a Floating Life'' is written first and the closest with the original version in style, which enables lots of foreign readers to catch a glimpse of the life of an obscure Chinese scholar.<br />
Six Chapters of a Floating Life is written in classical Chinese and has a long history, which both make the translation more difficult, especially the translation of its culture-loaded words.<br />
Culture-loaded words refer to words, phrases and idioms that demonstrate specific things in a culture. As we all know, China has a centuries-old history and rich civilization, possessing plenty of unique cultural phenomena, not to mention numerous culture-loaded words. In Six Chapters of a Floating Life, there are many culture-loaded words that are worthy of study.<br />
By consulting relevant materials, I find that there are only a few works analyzing cultural-loaded words in Six Chapters of a Floating Life from the perspective of domestication and foreignization.<br />
This pair of translation terms was put forward by Lawrence Venuti, a famous American translation theorist, in The Translator's Invisibility in 1995. As a matter of fact, domestication and foreignization are a unity of opposites and complement each other. Neither absolute domestication nor foreignization exists. There are different degrees of domestication and foreignization in all translation activities and works. Therefore, it is reasonable, scientific and feasible to analyze Mr. Lin’s translation from this perspective, which can fill certain research vacancy and benefit future studies in this field.<br />
Thus, in this thesis, the author will subdivide domestication and foreignization into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words.<br />
<br />
===Key Words===<br />
<br />
domestication; foreignization; ''Six Chapters of a Floating Life''; Lin Yutang; culture-loaded words<br />
<br />
===摘要===<br />
<br />
《浮生六记》是清代文人沈复于1808年所著的自传体散文，以真言诉真情，为历代读者所推崇。目前流传较广的《浮生六记》英译本中，林语堂先生的Six Chapters of a Floating Life成文最早且与沈复原文风格最为接近，让不少外国读者得以一窥中国一无名文人的若梦浮生。<br />
沈复此书以文言文著就，加上距今年代较为久远，译者的翻译之路可谓困难重重，这其中文化负载词的处理更是值得反复推敲。文化负载词是标志某种文化中特有事物的词、词组和习语。众所周知，中华民族的历史文明源远流长，独有的文化现象数不胜数，应运而生的文化负载词自然不在少数。《浮生六记》一书中就有相当数目的文化负载词具有研究价值。<br />
通过查阅相关资料，本人发现从归化和异化角度来解读林译中文化负载词的研究还少之又少。归化和异化这对翻译术语是由美国著名翻译理论学家劳伦斯·韦努蒂（Lawrence Venuti）于1995年在《译者的隐身》中提出的。作为两种翻译策略，归化和异化是对立统一、相辅相成的，绝对的归化和绝对的异化都是不存在的。所有的翻译活动及作品都存在不同程度的归化和异化现象，故而，从这一角度来分析林译具有合理性、科学性和可行性，且能填补一定的研究空缺，为之后的相关研究提供可参考的思路与借鉴。<br />
因此，本文作者将聚焦这一文学经典，将归化与异化这两种翻译策略细分为不同的翻译方法，对林译中有代表性的文化负载词进行分析解读，以小见大，从词见章，进而证明归化与异化的翻译策略的指导性，找出林译在国内外成功的原因，指出其在中国文化“走出去”中所起的积极作用，并为文化负载词的翻译难题提供解题思路及开口，引起大众对于文化翻译的重视与思考。<br />
<br />
===关键词===<br />
<br />
归化，异化，《浮生六记》，林语堂，文化负载词<br />
<br />
===Chapter One Introduction===<br />
<br />
With globalization surging ahead, cultural communication and exchange have become rising tides that no one can fight against. Chinese and English, as the language with the largest number of users and the language most widely used in this globe, are both crucial languages, which work as vital bridges in cultural world.<br />
However, as is known to all, China is a nation of age-old history and rich civilization. On her vast earth, there grows plenty of unique cultural phenomena. As a result, quite a number of culture-loaded words have been emerging. For culture-loaded words have their specific cultural connotations, it is hard to render them so that foreign readers could understand, which is a real and tough task for translators.<br />
Six Chapters of a Floating Life is an autobiographical prose written in classical Chinese by Shen Fu, who was a Chinese scholar in Qing dynasty, in 1808. It is popular among readers for its genuine words and sincerity between the lines. In this book, there are many culture-loaded words, which are worth studying.<br />
Among the current English versions of it, Lin Yutang's Six Chapters of a Floating Life is written first and the closest with the original version in style, which enables lots of foreign readers to take a look at the life of an obscure Chinese scholar.<br />
Thus, in this thesis, under the guidance of translation strategies, domestication and foreignization, the author will subdivide them into several detailed translation methods so as to analyze representative culture-loaded words in Six Chapters of a Floating Life. By doing this, this paper aims to prove the instructiveness of the translation strategies of domestication and foreignization, find out the reasons of the success of Mr. Lin’s translation, point out the positive role of this translation in the "going out" of Chinese culture, and provide reference for the translation of culture-loaded words. (Shen Fu 2019)<br />
<br />
===Chapter Two Literature Review===<br />
<br />
====2.1 A Study on ''Six Chapters of a Floating Life''====<br />
For the sake of carrying on this study, we must have a basic understanding of both our original and translated text sources: Six Chapters of a Floating Life. Hence we will have a brief review of its original version and English version translated by Mr. Lin in the following paragraphs. (Shen Fu 2019)<br />
<br />
=====2.1.1 A Brief Review of Its Original Version=====<br />
Six Chapters of a Floating Life is an autobiographical prose written by Shen Fu, who was an unknown scholar in Qing dynasty, in the 13th year of Jiaqing (AD 1808). It includes six chapters, of which only four remain, recording Shen Fu’s wedded bliss, pleasures of life, ups and downs, travel experiences, experiences in Formosa and the way of life. The phrase in this book’s title "floating life" derives from a passage in Li Po's poem, “ Our floating life is like a dream; how often can one enjoy oneself ?”<br />
Shen Fu, whose courtesy name is Sanbai, and alternative name Meiyi, was born in Suzhou, Jiangsu province in China in the 28th year of Qianlong (AD 1763). He was a man of letters, who was once an assistant to ranking officials and a merchant.<br />
The remaining four chapters of ''Six Chapters of a Floating Life'' was accidentally found on the stall in Suzhou by a man called Yang Yinchuan. Yang passed it on to Wang Tao, his brother-in-law, who then published it with movable type in 1877. Subsequently, this book gradually established itself on the literary field.<br />
This book is a pure and fair record of Shen Fu's ordinary but difficult life, which is still full of unforgettable and beautiful moments. It is incredibly touching, for Mr. Shen wrote down his real experiences and sincere feelings in plain words naturally, without traces of sham.<br />
Nowadays, Six Chapters of a Floating Life has become a classic and owned a mass of readers. Many people even called it “little A Dream in Red Mansions” for its description of the conflicts in the feudal family and society, which highly affirms its literary value and achievements. (Shen Fu 2019)<br />
<br />
=====2.1.2 A Brief Review of Its English Version Translated by Lin Yutang=====<br />
In the spring and summer time of 1935, Lin Yutang successively translated Six Chapters of a Floating Life into English and serialized them in the English magazines T'ien Hsia Monthly and Hsi Feng published in Shanghai. For the sake of better work, Mr. Lin has modified his translation no less than ten times. Now, his translation version has been acknowledged as the most popular one for it is the closest to the original text in terms of writing style.<br />
Lin Yutang once highly praised Shen Fu’s wife Yün, “Yün, I think, is one of the loveliest women in Chinese literature.” Mr. Lin said he translated the work for two reasons, one is to let the world know Yün by her name, and the other is that he has found lots of things in the simple life of this couple, the pursuit of beauty, the experience of ups and downs, and unswerving love for carefreeness.<br />
In February of 1999, Foreign Language Teaching and Research Press reprinted Six Chapters of a Floating Life with Mr. Lin’s translation in the form of picture book. Its introductory notes claim that the reprinting is first due to Mr. Lin’s translation work, which has contributed a lot in the promotion of Chinese culture, secondly Mr. Lin’s superb artistic attainments and extraordinary cultural accomplishments, and lastly his beautiful and skilled use of English language. It demonstrates that Mr. Lin's translation has a far-reaching influence. (Shen Fu 2019)<br />
<br />
====2.2 An Introduction of Culture-loaded Words====<br />
Here we will focus on another important item in this study: culture-loaded words. This introduction covers three aspects, including definition, categorization and previous studies on them in Six Chapters of a Floating Life, which enable us to distinguish, select and analyse culture-loaded words in future steps. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.1 Definition of Culture-loaded Words=====<br />
There are many definitions for culture-loaded words, and I have presented three different versions below.<br />
First, Mona Baker claims that "the source-language word may express a concept which is totally unknown in the target culture. The concept in question may be abstract or concrete; it may relate to a religious belief, a social custom, or a type of food. Such concepts are often referred to as `culture-specific' " (2000:21). This definition mentions three fields, namely religion, custom and food, which are now recognized to be among the main sources of culture-loaded words. Second, it means that the cultural information words carry in the source language finds no equivalent in the target language (包慧南，2001：10). In this version, the focus is “no equivalent”, which reveals why it is significant to study the translation of culture-loaded words. For in numerous cases, there is no equivalent in the target language. Third, J.F. Aixelá, a Spanish translator and translation theorist, defines them as "culture-specific items" and states in his book Culture-specific Item in Translation that "Some items appeared in the source text do not have equivalent items in the target readers' cultural system or these items have different textual status with those in the target readers' cultural system, thus leading to translation difficulty while transferring the function and meaning of the source text to the target text" (张南峰，2004：19). From this definition, we are able to get a new perspective. Besides “no equivalent”, it makes a point that culture-loaded words can exist in the target cultural system but with different function and meaning.<br />
To sum up, as barriers to translation, culture-loaded words have no equivalent in other cultural systems and are marks and mirrors of a nation’s distinct environment, which are often seen in fields like religion, custom, food etc. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.2 Categorization of Culture-loaded Words===== <br />
Eugene Nida considers that "if translators want to do a good job in cross-cultural translation, there are five types of cultural factors: 1) ecological culture; 2) material culture; 3) social culture; 4) religious culture; and 5) linguistic culture"(胡壮麟、姜望琪，2002). In line with Nida's categorization of cultural factors, culture-loaded words can also be classified into five types accordingly, namely ecological culture-loaded words, religious culture-loaded words, material culture-loaded words, social culture-loaded words and linguistic culture-loaded words. (Eugene, A. Nida. 2001)<br />
This thesis will analyze Lin Yutang’s translation of culture-loaded words in Six Chapters of a Floating Life on the basis of Nida's categorization. (Eugene, A. Nida. 2001)<br />
<br />
=====2.2.3 Previous Studies on Translation of Culture-loaded Words in Six Chapters of a Floating Life=====<br />
Among those studies of the English versions of Shen Fu’s Six Chapters of a Floating Life, the studies of Mr. Lin’s account for a large proportion of it. In Quan Shulian’s article “Translator’s Cultural Orientation: Comparative Study of Translation of Culture-loaded Words in Six Chapters of a Floating Life”, she compares the translation of culture-loaded words done by Mr. Lin and Shirley Black and then claims that Shirley Black tends to use domestication while Mr. Lin applies foreignization more frequently. With a different focus, Li Yi, who has studied the culture-loaded words in Six Chapters of a Floating Life translated by Lin Yutang, analyzes the translation of culture-loaded words in three aspects: wording, Chinese idioms and the looks of women, and concludes that it is the purpose of translation determines which translation strategies to use and domestication and foreignization are a unity of opposites which should not be discussed apart. (Eugene, A. Nida. 2001)<br />
<br />
===Chapter Three An Analysis of Translation Strategies Based on ''Six Chapters of a Floating Life''===<br />
<br />
====3.1 Translation Strategy of Domestication====<br />
Domestication, as opposed to foreignization, refers to a translation strategy, which aims to translate the source text into target language in a transparent, fluent and natural style so as to minimize the strangeness for target readers.<br />
As free translation is the most widely used translation method pertaining to domestication, we will discuss it and its two branches paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1 Free Translation===== <br />
Free translation refers to a translation method that reproduces the transferred meaning of the source text, which can be further divided into paraphrase and idiomatic translation. (Xiong Bing 2014,82-88)<br />
<br />
=====3.1.1.1 Paraphrase===== <br />
When applying paraphrase, the translator translates the source text explanatorily, without application of collocations and idioms in the target language as replacement of those parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
1a. 合卺后，并肩夜膳，……（沈复，2018：7）<br />
1b. After the drinking of the customary twin cups between bride and groom, we sat down together at dinner… (Lin Yutang, 2019: 35)<br />
<br />
The Chinese phrase “合卺” refers to a characteristic part of ancient Chinese wedding ceremonies that the newlyweds drink cross-cupped wine in their wedding room. Foreign readers would have difficulty comprehending this phrase as there is no such a rite in their countries. Thus, Lin Yutang applies the translation method of paraphrase, explaining exactly what the custom is, which enables foreign readers to understand this special activity.<br />
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3.1.1.2 Idiomatic Translation<br />
Idiomatic translation is an explanatory method of translation as well, with application of collocations and idioms in the target language as replacement of the parts in the source text. (Xiong Bing 2014,82-88)<br />
<br />
2a. 井井然未尝稍失。（沈复，2018：9）<br />
2b. Whatever she did was done well, and it was difficult to find fault with her. (Lin Yutang, 2019: 40-41)<br />
<br />
“未尝稍失”means that someone handles things incredibly well, without anything wrong. And we can translate this Chinese phrase just in such an explanatory way, for it is clear and correct in meaning. But it is comparatively lengthy. That’s why here Mr. Lin adopts the English phrase “find fault with”, which is quite familiar to English users. For it conveys the meaning of the source text precisely and concisely, and improves the smoothness of foreign readers’ reading activity.<br />
<br />
====3.2 Translation Strategy of Foreignization====<br />
Compared to domestication, foreignization refers to a translation strategy that retains the original expressions and differences between source and target languages to a larger extent. This translation strategy can offer foreign readers more exotic information if they are willing to explore, but the reading process is less natural and efficient. (Xiong Bing 2014,82-88)<br />
And foreignization consists of three translation methods, namely transliteration, word-for-word translation and literal translation, which will be presented below. (Xiong Bing 2014,82-88)<br />
<br />
=====3.2.1 Transliteration===== <br />
Transliteration refers to the rendering of alphabets, words or phrases in one language with symbols of similar or even the same pronunciations in another language. (Xiong Bing 2014,82-88)<br />
<br />
3a. 服余衣，长一寸又半；于腰间折而缝之，外加马褂。（沈复，2018：31）<br />
3b. As my gown was found to be an inch and a half too long, she tucked it round the waist and put on a makua on top. (Lin Yutang, 2019: 108)<br />
<br />
The Chinese phrase “马褂” refers to the mandarin jacket worn over a gown, which is a kind of special costume of Chinese characteristics. It is popular in Qing dynasty and the Republic of China. Originally, it’s worn by the Chinese Manchu people on horseback. “马” means “horse” in English. “褂” means a short gown. And that is the reason why this costume is called “马褂”in Chinese. Though foreign readers barely know this kind of clothes and its origin, Mr. Lin translates it as “makua” tersely according to its Chinese pronunciation, which offers foreign readers an opportunity to get a clue of the new item “makua” and shows his confidence of Chinese history and culture.<br />
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=====3.2.2 Word-for-word Translation=====<br />
Word-for-word translation is the rendering of text in which a word is used to replace another in the source text without considering the differences between the two languages in morphology, syntax and semantics, so as to translate a word in accordance with the paraphrasing method. (Xiong Bing 2014,82-88)<br />
<br />
4a. 一场，主考得香钱百文。（沈复，2018：57）<br />
4b. The official examiner would get one hundred cash “incense money”. (Lin Yutang, 2019: 253)<br />
<br />
“Incense” translated into Chinese is “香”, while the English equivalent of “钱” is “money”. From this we can find that “incense money” is a word-for-word correspondence with “香钱”. There are much fewer people in English-speaking countries who are Buddhists, compared with China. So the concept of “incense money” may be strange to them. Here, Mr. Lin translates this phrase literally without transforming or considering morphological differences in two languages, which shows a brand-new concept to plentiful foreign readers. And it might arouse their interest to figure out what this phrase implies and what’s the culture connotation behind it.<br />
<br />
=====3.2.3 Literal Translation=====<br />
Literal translation, or directed translation, is the rendering of text in which a word is used to replace another word in the original text correspondingly, with consideration of the differences between the two languages in morphology, syntax and semantics, so as to enable the translation to conform to the lexical and syntactic norms of the target language. (Xiong Bing 2014,82-88)<br />
<br />
5a. 急人之难，成人之事，嫁人之女，抚人之儿，指不胜屈，挥金如土，多为他人。（沈复，2018：63）<br />
5b. He used to help people in trouble, bring up other people's sons and marry off other people's daughters in innumerable instances, spending money like dirt, all for the sake of other people. (Lin Yutang, 2019: 299)<br />
<br />
“挥金如土” in Chinese means to throw one’s money about. There is a set expression in English both in meaning and construction, which is “spending money like water”. But instead of the image “water”, which is more common and well-accepted among English people, Mr. Lin keeps the original image “dirt” in his translation. That’s because the image “dirt” is more acknowledged by Chinese people, who have been rooted in agriculture civilization and dealt with dirt all the time. Hence, the literal translation of “dirt” into English is able to let readers of different culture background grasp more of the source text and aware of the culture differences.<br />
<br />
====3.3 A Brief Conclusion on the Translation Strategies==== <br />
In this Chapter, we have mainly discussed five translation methods based on Six Chapters of a Floating Life. Among them, two belong to the translation strategy of domestication while three the translation strategy of foreignization. (Xiong Bing 2014,82-88)<br />
The former instances from the book have proved that the application of the translation methods under domestication enables foreign readers to comprehend and accept literary works in a closer and more natural way, while the translation methods under foreignization provides them with a choice to feel the cultural differences and find out more valuable information. There is no absolute domestication or foreignization and no perfect choice of translation strategies. It is the purposes of translation that determine which translation strategy or methods to use. As to Mr. Lin, he has combined the usage of both the two superior strategies and their translation methods in his translation of Six Chapters of a Floating Life. (Xiong Bing 2014,82-88)<br />
<br />
===Chapter Four An Analysis of the Translation of Culture-loaded Words in ''Six Chapters of a Floating Life''===<br />
<br />
====4.1 Domestication Applied in Culture-loaded Words====<br />
In this part, we will center upon some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of domestication. (Xiong Bing 2014,82-88)<br />
<br />
=====4.1.1 Free Translation of Culture-loaded Words=====<br />
As we have mentioned before, free translation is the most commonly used translation method pertaining to domestication and it includes paraphrase and idiomatic translation. Therefore, we will discuss them with examples of culture-loaded words in the book. (Xiong Bing 2014,82-88)<br />
<br />
======4.1.1.1 Paraphrase of Culture-loaded Words======<br />
The following two examples are able to demonstrate the brilliant use of paraphrase by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
6a. 自此耳鬓相磨，亲同形影。（沈复，2018：9）<br />
6b. And so every day we rubbed shoulders together and clung to each other like an object and its shadow… (Lin Yutang, 2019: 42)<br />
<br />
The Chinese phrase “耳鬓相磨” is culture-loaded, which just derives from this book of Shen Fu. It literally means the rubbing of people’s ears and sideburns, whose extended meaning refers to the close relationship among people. Here Mr. Lin applies the new image of shoulders instead of the original images of ears and sideburns, for it would be hard for foreign audience to grasp the connection between ears and sideburns and the intimacy within them. Meanwhile, rubbing shoulders can accurately express the meaning of closeness in English. So he uses the phrase “rubbed shoulders” to convey the original meaning in an explanatory way.<br />
<br />
7a. 粉颈 （沈复，2018：8）<br />
7b. Beautiful white neck (Lin Yutang, 2019: 38)<br />
<br />
In China, scholars conventionally adopt the word “粉”, which is “pink” in English, to modify one’s face, neck, etc. to show that one’s skin is white touched with red. However, if translating the Chinese term “粉颈” literally, we will get the phrase “pink neck”. There is no doubt that it will be odd for foreign audience. Therefore, Mr. Lin uses “beautiful white” rather than “pink” to modify “neck”, which expresses the meaning of “粉” briefly and precisely without causing troubles to readers and makes their reading activities more natural and pleasant.<br />
<br />
======4.1.1.2 Idiomatic Translation of Culture-loaded Words======<br />
The following example is able to demonstrate the fine use of idiomatic translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
8a. 大醉而卧（沈复，2018：7）<br />
8b. I fell asleep drunk like a fish. (Lin Yutang, 2019: 37)<br />
<br />
This four-character Chinese phrase means one is lying in a state of terrible drunkenness. In the processing of this phrase, Mr. Lin uses a set English phrase “drunk like a fish”, which describes that one is terribly drunk. The adoption of this ready-made phrase in translation does convey the meaning of the source text correctly and vividly, which makes it easy for foreign readers to catch on and picture the scene. From this we can see that wise use of idiomatic translation may yield twice the result with half the effort.<br />
<br />
====4.2 Foreignization Applied in Culture-loaded Words====<br />
In this part, we will center on some culture-loaded words in Six Chapters of a Floating Life that are translated by Mr. Lin with the adoption of foreignization. (Xiong Bing 2014,82-88)<br />
<br />
=====4.2.1 Transliteration of Culture-loaded Words=====<br />
The following two examples are able to show the use of transliteration by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
9a. 故上下呼芸为“三娘”。后忽呼为“三太太”……（沈复，2018：63）<br />
9b. hence they used to call Yün “san niang” at home, but this was later suddenly changed into “san t'ai t'ai”. (Lin Yutang, 2019: 301)<br />
<br />
“San” refers to “number three” in Chinese. “Niang” generally means a young married woman in a big household, while “t’ai t’ai” suggests the mistress of an independent home. “Niang” and “t’ai t’ai” are two of those unique terms of addressing people in ancient Chinese society, so there are no equivalents in English. That’s why Mr. Lin chooses to introduce their Chinese sounds to foreign audience, which leaves them a hint to learn two interesting addresses with era characteristics and know the distinct Chinese system of addressing.<br />
<br />
10a. 余则从之学画，写草篆，镌图章…… （沈复，2018：56）<br />
10b. They would then either write “grass-script”, or “chüan-script” or carve seals… (Lin Yutang, 2019: 247)<br />
<br />
“篆书” refers to a style in Chinese calligraphy, often used on seals. If we translate the Chinese character “篆” literally into English it would be “seal”. However, Mr. Lin abandons the easy translation of “seal- script” and renders this calligraphy style as “chüan-script” according to its Chinese pronunciation, which exhibits an individual kind of Chinese writing style to foreign readers. There will be problems that most people who know little about China will feel difficult to understand this ancient “script”. And if they desire to figure it out, they need to do extra work beyond reading this book. Nevertheless, in this way, they have chances to know much more about China, which is an efficient way of spreading Chinese culture and driving cross-cultural communication.<br />
<br />
=====4.2.2 Word-for-word Translation of Culture-loaded Words=====<br />
The following example is able to show the masterly use of word-for-word translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
11a. 芸笑曰：“白字有缘，将来恐白字连篇耳。”（沈复，2018：13）<br />
11b. “It is all right,” Yün smiled and replied. “to have one's life bound up with the Po's, only I am afraid I shall be writing Po characters all my life.” (Lin Yutang, 2019: 54-55)<br />
<br />
The so-called Po characters are words written wrong. This kind of words indeed exists in Chinese writing system, but they are used in a wrong way by people for they are of similar pronunciations and forms while in different meanings. In translation of this sentence, Mr. Lin renders “白字”, which means misspelt words, as “Po characters” word for word. “Po” is close to the pronunciation of Chinese character “白”, while “character” literally means “字” in Chinese. Mr. Lin translates the culture-loaded phrase like this to demonstrate a new term to foreign readers, instead of “misspelt word” which is easy to grasp but lack of Chinese charm. In this way, foreign readers can be more conscious of the original cultural genes lie behind those English words.<br />
<br />
=====4.2.3 Literal Translation of Culture-loaded Words=====<br />
The last two examples will show the tactful use of literal translation by Mr. Lin in his translation of culture-loaded words. (Xiong Bing 2014,82-88)<br />
<br />
12a. 但李诗宛如姑射仙子，有一种落花流水之趣，令人可爱。 <br />
（沈复，2018：12）<br />
12b. but Li Po’s poems have the wayward charm of nymph. His lines come naturally like dropping petals and flowing waters, and are so much lovelier for their spontaneity. (Lin Yutang, 2019: 53)<br />
<br />
In Chinese, “落花流水” is an idiom, which usually refers to the beauty of the scenes is waning in the late spring or one is defeated utterly. But this phrase is used here to compliment Li Po’s poems’ fluency and naturalness. Even though this expression is full of Chinese features, it is not too hard for foreign readers to get its implication from the images of “dropping petals” and “flowing waters”. For we have a common sense about these two natural scenery that they are both in the state of harmony and fluency. So Mr. Lin’s adoption of the method of literal translation is quite appropriate here and leaves some space for readers to imagine and taste by themselves.<br />
<br />
13a. 芸曰：“世传月下老人专司人间婚姻事……” （沈复，2018：27）<br />
13b. “It is said that the Old Man under the Moon is in charge of matrimony,” said Yün. (Lin Yutang, 2019: 92)<br />
<br />
“月下老人” is the god of marriage who is in charge of human love relationships in Chinese mythology. This image is peculiar to China, so it stands to reason that there is no equivalent expression in other countries. When rendering this culture-loaded phrase, Mr. Lin chooses the method of literal translation with words of capitalized initial letters, which enables readers to feel that it is obviously a new culture symbol for them and the Old Man may be a Chinese god. Then it is up to the readers themselves if they want to search for some more information about this “Old Man under the Moon” or not. In this way, the translation becomes briefer and it rests with the readers concerning how much information they will get beyond the lines.<br />
<br />
===Chapter Five Conclusion===<br />
<br />
Concerning the current fact that different cultural systems around the world are becoming increasingly connected, translation activities have been literally taking place at every moment. However, the cultural differences in different counties have made it an arduous task. In view of the tremendous differences between China and English-speaking countries, the translation works are no easy tasks as well.<br />
As symbols which carry lots of cultural information, culture-loaded words are obstacles in translation, for they have no equivalents in other languages. So when translating these words, translators need to be alert and adopt the most proper translation strategies and methods so as to achieve the translation purposes to the deepest extent.<br />
In this thesis, guided by domestication and foreignization, the author has discussed several culture-loaded words in Six Chapters of a Floating Life, which translated by Lin Yutang. Different from other theses focusing on this issue, the author probes it in five detailed translation methods under the two translation strategies we have mentioned before.<br />
Through the analysis of former examples, we can come to the point that domestication and foreignization are the unity of opposites. There is no standard answer that which translation strategy should be used in which circumstances. It is the purposes of translation that determine our choice. In the translation of Six Chapters of a Floating Life, Lin Yutang has proved this to us by using different translation methods in accordance with his purposes, which contributes to his translation success both at home and abroad and the cultural exchanges between China and other countries.<br />
In total, this thesis has basically fulfilled its tasks to prove the instructiveness of the translation strategies of domestication and foreignization, and find out the reasons why Lin Yutang’s translation version turns out to be a huge success and receives warm responses. At the same time, it points out that this translation has played an active role when Chinese culture steps out to the global stage, and provides reference for the translation of culture-loaded words. (Li Yi 2013, 43-44)<br />
<br />
===Bibliography===<br />
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Lawrence, Venuti. (2004). The Translator’s Invisibility [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2001). Language and Culture: Contexts in Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Eugene, A. Nida. (2004). Toward a Science of Translating [M]. Shanghai: Shanghai Foreign Language Education Press.<br />
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Mona, Baker. (2000). In Other Words: A Coursebook on Translation [M]. Beijing: Foreign Language Teaching and Research Press.<br />
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Bao Huinan 包惠南. (2001). 文化语境与语言翻译[M]. 北京：中国对外翻译出版公司.<br />
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Feng Li 冯丽. [2013(3)：116-117]. 浅析文化视角下的林语堂译本《浮生六记》[J]. 漯河职业技术学院学报.<br />
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Hu Zhuanglin, Jiang Wangqi 胡壮麟，姜望琪. (2002). 语言学高级教程[M]. 北京：北京大学出版社.<br />
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Liu Aili 刘艾莉. (2015). 认知翻译观视角下《围城》中文化负载词的翻译研究[MA]. 广东外语外贸大学硕士学位论文.<br />
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Liang Linxin, Xu Mingwu 梁林歆，许明武. [2017(4)：53-59]. 国内外《浮生六记》英译研究：回顾与展望[J]. 外语教育研究.<br />
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Li Yi 李懿. [2013(11)：43-44]. 从归化和异化论林语堂《浮生六记》译本中文化词的翻译[J]. 英语广场·学术研究.<br />
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Shen Fu 沈复. (2019). 《浮生六记》（双语版）[M]. 湖南：湖南文艺出版社.<br />
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Shen Fu 沈复. (2018). 《浮生六记》[M]. 浙江：浙江工商大学出版社.<br />
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Wu Hualing 吴华玲. [2010(3)：113-116]. 林语堂中庸观在其译作中的审美再现——以林译《浮生六记》为例[J]. 云梦学刊.<br />
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翻译理论与翻译技巧论文集[C]. (1983). 北京：中国对外翻译出版公司选编.<br />
<br />
==How to Keep “Chineseness” in Idiom Translation from Chinese to English 瞿淼 202070080604 Qu Miao==<br />
<br />
===Abstract===<br />
Idiom is a form of expression natural to a language, person, or group of people. With rich cultural information, Chinese idioms carry the characteristics of Chinese language and culture. In the translation of idoms from Chinese to English, “Chineseness” in idioms is often lost in the translation, since Chinese and English belong to different language systems so there exist great cultural differences between them. This article, from the perspective of domesticating and foreignizing, compares the different effects of the text translated repectively by domestication and foreignizing method and discusses the way to keep “Chineseness” in idiom translation form Chinese to English. And the article ends with the conclusion that in idiom translation from Chinese to English, it is advisable to translators should, according to the needs of a specific context, find a balance between foreignizing and domesticating, so that “Chineseness” in the original text is kept in translated text as much as possible. <br />
<br />
===Key Words===<br />
idiom translation; cultural deficiency; cultural differences; foregnizing; domesticating<br />
<br />
===汉语习语英译如何保持“中国性”===<br />
<br />
===摘要===<br />
俗语是流传在人民群众口头上的，结构相对稳定的通俗语句，一般包括谚语、歇后语、惯用语和俗成语。汉语俗语承载着中国语言文化特色，蕴含着丰富的文化信息。在汉英俗语翻译中，因为汉语和英语属于不同的语言系统，并且文化差异较大，所以常常出现译文丢失了中国特色的情况。本文从归化和异化的角度，对比了分别使用归化和异化翻译方法的译文的效果，讨论汉英俗语翻译保持中国特色的方法，得出结论，在中文习语的翻译过程中，译者应该根据特定语境的需要，在异化和归化之间找到一个平衡点，以此来最大限度地保持俗语的中国特色。<br />
<br />
===关键词===<br />
习语翻译；文化缺失；文化差异；异化；归化<br />
<br />
===1. Introduction===<br />
An idiom is a set phrase of two or more words that means something different from the literal meaning of the individual words． ( Ammer，1997: vii) (习语是由两个或多个词组成的固定词组，它的意义不同于各个组成词的字面意义。) Generally speaking, idioms include colloquialisms, allegorical sayings, proverbs, slang, jargon and so on. The composition and semantics of idioms are very conventional, which is inseparable from the social and cultural background of idioms. Language is the carrier of culture, and idioms are an essential part of language. Idioms are deeply rooted in the social and cultural background where they are produced, and fully reflect the geographical environment, customs, religious beliefs and social, political, economic, and cultural systems in this background. Therefore, idioms are very national and cultural.<br />
<br />
As an effective means to promote cross-cultural communication, translation is a bridge connecting different languages and can enhance communication between different cultures. As the essence of national culture, the translation of idioms plays an increasing important role in promoting cultural exchanges, and the biggest difficulty in translation is how to deal with the cultural conventions of source idioms. For translators, idiom translation must not only be fluent and express meaning, but also realize the transfer of cultural connotations implied by idioms. Idioms in Chinese are the carriers that convey the rich connotations of the Chinese language. They have the characteristics of concise language, brilliant meaning, typical connotation, and wide range of uses. Since idioms are the most quintessential and typical part of Chinese culture and the shining pearl in Chinese culture, idiom translation is of great significance for achieving the most perfect state of communication between China and the West. Due to the differences between Chinese and Western cultures, there exist cultural deficiencies in the translation of Chinese idioms, which makes it difficult for people of different cultural backgrounds to establish coherent and unobstructed semantics when communicating. <br />
<br />
The first chapter of this article is an overview of Chinese idiom translation, analyzing the problems of Chinese idioms translation and the importance of keeping “Chineseness” in idiom translation. In the second chapter, this article discusses the reasons for cultural deficiency in Chinese idiom translation form four aspects: different emotional orientation, historical and cultural background, religious beliefs and ways of thinking. The third chapter is a comparative analysis of foreignizing and domesticating translation in idiom translation. This chapter begins with a brief introduction of foreignizing and domesticating translation method, and then compares the application of the two methods in idiom translation. At last, this article ends with the conclusion that translators should, according to the needs of a specific context, find a balance between foreignizing and domesticating.<br />
<br />
===2. Chapter 1 An Overview of the Idiom Translation form Chinese to English===<br />
Chinese idioms are mainly created by the folk and widely circulate. From the expression content of Chinese idioms, it has a large connotation, rich and profound content, hence it is surely informative with a good expression effect. As for language structure, it is usually characterized by popularity and colloquialism. In view of the current situation of the translation of Chinese idioms, the cultural connotation is obviously missing due to the influence of cultural forms. Idiom is a window for foreigners to understand Chinese culture. Therefore, it is of significance to keep Chinese characteristics in the translation of Chinese idioms as much as possible to spread Chinese culture.<br />
<br />
====1.1 The Problems of Idiom Translation form Chinese to English ====<br />
Chinese idioms involve many contents and cover a wide range of knowledge. There is no doubt that this colloquial language has the characteristics of popularity, reflecting common and commonly used factors in daily life, so that the meaning of Chinese idioms can be fully expressed.Chinese idiom is a kind of inheritance of folk culture. In the process of translation, it is affected by its own cultural form and historical factors, and there is a certain cultural deficiency, or "loss of Chineseness“, in the translation of Chinese colloquial language.<br />
<br />
The manifestation of cultural deficiency in the translation of Chinese idioms is mainly due to the errors in the interpretation of the inherent meanings conveyed by the Chinese idioms, and the discrepancy in the intrinsic values between the translator and the original Chinese idioms after translation. As a result, the inheritance and development of culture are hindered, and there is a lack of comprehensive understanding in the process of foreign translation.The emergence of this phenomenon is a manifestation of cultural deficiency, and the contradiction of cultural mechanism orientation between readers and translators leads to the emergence of cultural deficiency.On the basis of the semantic meaning of the original text, the translation of Chinese colloquial language is in accordance with the linguistic environment and the operational environment of grammar. The translation process emphasizes the cultural inheritance and the expression of intrinsic value.It is precisely the collision between different cultures that causes the phenomenon of culture loss.<br />
<br />
====1.2 The Importance of Keeping “Chineseness” in Chinese Idiom Translation to English====<br />
Idioms are the condensed and quintessence of human language. As the treasures of national culture, they carry the cultural information such as geography, history, religion and living habits of a country or a nation. Translation is a kind of cross-cultural communication activity, which conveys cultural characteristics. If it is separated from the culture of a nation, translation would miss its due role. Since the 1980s and 1990s, translation studies have ushered in a new stage, namely the shift of translation. Susan Bassnett is a representative of the school of "cultural translation". Her view of cultural translation emphasizes the special status of culture in translation -- as language and culture are closely related, culture, rather than text, should be regarded as the basic unit of translation. In short, translation is by no means an act of pure language. It is deeply rooted in the culture in which the language is located. Translation is the communication within and between cultures, and translation equivalence is the cultural function equivalence between the source language and the target language. In a word, it is significant to keep Chinese characteristics in Chinese Idiom Translation to English as much as possible to spread Chinese culture.<br />
<br />
===2. Chapter 2 The Reasons for the Loss of “Chineseness” in Idiom Translation from Chinese to English===<br />
Chinese and English have completely different cultural backgrounds. The cultural differences between the two are huge, which makes the Chinese and Western people have huge understanding barriers in language exchanges, especially idioms in traditional Chinese culture. Since idioms contains rich and profound cultural background knowledge, translators will inevitably encounter the problem of cultural deficiency in the process of idiom translation, transplanting one culture to another. The problem of cultural deficiency in idiom translation occurs frequently. The reasons for the Loss of “Chineseness” in Idiom Translation from Chinese to English are mainly reflected in the following four aspects.<br />
<br />
====2.1 Different Emotional Orientation====<br />
Although there are many words that refer to the same thing in Chinese and English, the word may mean differently in different language contexts, for the same word may bear different associative meanings. For example, Chinese people and Westerns often have different understanding to color words. The semantic associations of the word "yellow" are different in English and Chinese cultures.In Chinese culture, yellow is the symbol of imperial power and status, so it plays an important role.For example, "黄袍加身“（the yellow robe adds the body） refers to being an emperor.However, in modern Chinese, the word "黄" often has a derogatory meaning, which means lewdness and depravity. It forms many new words with other words and is widely used.For example: "黄色影片", "黄色书籍" and so on, most of them are related to the concept of sex. Nevertheless, yellow represents justice, wisdom and glory in Western culture.In Western art St. Peter is dressed in yellow.Of course, yellow also has a bad symbolic meaning. It reminds people of the color of the clothes worn by Judas, who betrayed Jesus. Therefore, yellow can be used to express "timid, unreliable, jealous, sensationalist, low-level sensationalism" and other derodic meanings. But in English the word "yellow" doesn't have an obscene meaning. Chinese people has regarded the "dragon" as the symbol of the nation since ancient times, and the Chinese nation called themselves the "descendant of the dragon". However, in western culture, "dragon" is a lizard with scales, wings and tails, an can breathe fire. It is a symbol of evil and cruelty. Therefore, if the Chinese idiom “望子成龙” was translated into “hope one’s children to become a dragon”, it would lead to great misunderstanding. But we translate it into “hope one’s children will have a bright future”, foreigners may not get the metaphoric meaning of the word “龙”. This is what we said the loss of “Chineseness”, namely, cultural deficiency.<br />
<br />
====2.2 Different Historical and Cultural Background====<br />
Chinese culture has a long history and bears a profound and sophisticated cultural nature. As the essence of Chinese culture, Chinese idioms often contain many historical allusions. And idioms originated from literary quotation or historical events should not be conceived literally because they have deeper meanings. Without cultural background knowledge, it is not easy to understand this kind of idioms, not mention to translate them. For instance, the Chinese idiom “三顾茅庐”, which means repeatedly requesting somebody to take up a responsible post, derives from a historical story of Zhuge Liang. At the end of the Eastern Han Dynasty, Zhuge Liang lived in a thatched cottage in Longzhong. Xu Shu, a counsellor, recommended zhuge Liang to Liu Bei and said, zhuge Liang was a genius.In order to ask Zhuge Liang to help him conquer the war, Liu Bei went with Guan Yu and Zhang Fei to ask him to leave the mountain.However, Zhuge Liang was not at home, so Liu Bei had to leave his name and went back unhappy.A few days later, Liu Bei learned that Zhuge Liang had returned and went with Guan Yu and Zhang Fei against the wind and snow.But Zhuge Liang went out again, and Liu Bei and his men left again. Liu Bei went to Longzhong for the third time and finally met Zhuge Liang.In the conversation, Zhuge Liang made a very incisive analysis of the situation, which impressed Liu Bei. Liu Bei visited the thatched cottage three times, which greatly moved Zhuge Liang and he promised to go out to help him. Zhuge Liang helped Liu Bei win many victories and laid the foundation of the state of the Han dynasty for him. From this story comes the idiom. If we just translate “三顾茅庐” into “repeatedly to request somebody to take up a responsible post’ or “have visited the cottage thrice in succession to call on somebody repeatedly”, foreigners would not get the allusion of it, hence the Chinese characteristics is lost somehow. Likewise, the idioms like “班门弄斧” and “卧薪尝胆” are all relevant to some historical figures, who are known by all Chinese people but unfamiliar to foreigners. Only when they have learned something about Zhuge Liang, Lu Ban, and Gou Jian can they get the meaning of these idioms. And it is the profound historical and cultural backgrounds that make the Chinese idioms hard to translate.<br />
<br />
====2.3 Different religious beliefs====<br />
As a special form of human culture, religion is produced and developed almost synchronously with human culture, and all ethnic groups have their own religious beliefs and cultures. Religion not only exerts a certain influence on people's values and ways of thinking, but also influences language expression. In the late Western Han Dynasty, Buddhism was introduced into China, and it has a history of more than one thousand years in China. Accompanied with the introduction of Buddhism came some idioms from Buddhism or related to Buddhism, such as “放下屠刀，立地成佛”, “苦海无边，回头是岸”, and “醍醐灌顶”. Most Chinese people believe in Buddhism and Taoism, while most Westerners believe in Christianity. In the context of two different religious cultures, translators often meet translation difficulties. Take “放下屠刀，立地成佛” as an example. The idiom "放下屠刀"(lay down the butcher's knife) does not refer to the butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil deeds and all delusions, delusions, confusion, differentiation and persistence. The sentence “放下屠刀，立地成佛"(Put down the butcher's knife and become a Buddha on the spot) means: the one who put down delusion, distinction, persistence, is the Buddha! The essence of "butcher knife" is "man's confusion to himself". Many translation versions of this idiom are given, like “A killer becomes a Buddha at the moment he drops the knife to kill.” and “A wrongdoer may become a man of virtue once he does good.”; however, these versions both neglect the original Buddhist factors. If the cultural connotation is not expressed in translation, westerners would feel confused while reading.<br />
<br />
<br />
====2.4 Different Ways of Thinking====<br />
As for the characteristics of the deep structure of Chinese culture, from Hager to Derrida, the western academic circle has formed a prejudice that China has no rationality and no philosophy. Previous Chinese scholars have found some similarities and differences between Chinese and Western cultures in material, institutional and ideological aspects, but they have neglected the role of rationality in the Chinese and Western cultures. Reason has different contents and categories. Different categories of reason make up different rational structures. Although the outbreak of rationality is the common characteristic of Chinese and Western civilizations in the axial age, their rational structure is not the same.The rational structure of the ancient West includes logical reason, natural reason, practical reason, and aesthetic reason, but it lacks historical reason. Its rational structure is dominated by pure reason, while logical reason occupies a dominant position.The rational structure of China includes historical reason, natural reason and moral reason. It has logical thought, but it has not developed logical reason, among which historical reason occupies a dominant position. Logical reason dominates western thinking, while historical reason leads Chinese thinking. This difference in rational structure is the fundamental reason for the difference in Chinese and Western thinking. The difference between Chinese civilization and Western civilization lies in the difference of rational structure. The difference between the western civilization and the Chinese civilization lies in the difference of dichotomy.Some of the differences between Chinese and Western dichotomies can be traced back to the differences between Chinese and Western languages. Different language features are the source of the differences between Chinese and Western cultures.<br />
<br />
===3. Chapter 3 Comparative Analysis of Foreignizing and Domesticating Translation in Idiom Translation===<br />
As a literary form, Chinese idioms have many inherent and connotative meanings. In the process of translation, the phenomenon of loss of Chinese characteristics is quite serious. In order to induce the loss of Chinese characteristics in translation to minimum, we should choose the appropriate translation method. Domesticating and foreignizing translation have always been the focus of debate in the field of translation. The essence of the contradiction lies in the proposition that the expression form of the original language introduced into the target language or the idiomatic expression in the target language. This article, from the perspective of domesticating and foreignizing, compares the different effects of the text translated repectively by domestication and foreignizing method and discusses the way to keep “Chineseness” in idiom translation form Chinese to English. <br />
<br />
====3.1 A Brief Introduction of Foreignizing and Domesticating Translation====<br />
Foreignizing and Domesticating Translation are systematically put forward by Lawrence Venuti in his book Translator's Invisibility: A History of Translation (1995). Domesticating translation is to transform the foreign element in one culture into something familiar in another culture.It puts aside the sentence and image of the original text, but grasps its pragmatic meaning. From the target language and the original text of the pragmatic meaning of the same way of expression.Strictly speaking, domestication is a revision of the culture of the target language. However, it reduces the difficulty of the readers to accept the translation text at the expense of the large culture contained information as well as the appreciation and understanding of the meaning of heterogeneous culture to some extent. On the contrary, foreignization is to transform the information from one culture and language to another culture and language in a way that remains almost as it is. It endows the target language with new linguistic elements and also novel and unique forms of expression, which is conducive to the mutual communication and penetration of two heterogeneous cultures and languages, so as to promote their mutual integration. In his book, Venuti makes a critical study of western translation from the early 17th century to the present, and reveals that the strategy of "smooth translation" has always been dominant in the history of Western translation. The fundamental reason is to form a norm of foreign literature in English based on the western ideology. Venuti puts it bluntly that his purpose writing this book was to go against tradition, namely, to advocate the visibility of translators. Venuti opposed domestication and advocated foreignization in tradition. This translation strategy, he says, can be called "resistance". Such translation not only avoids smooth translation, but also challenges the culture of the target language, because smooth translation tamper with the foreign text with the ethnocentrism of the culture of the target language. "Resistance" means resistance to the ethnocentrism of the target language culture, so that the translator is no longer invisible in translation. <br />
<br />
Nida is the representative of the domestication translation. He put forward the concept of functional equivalence, “The relationship between the target receptor and the target text should be equivalent to that between the source language receptor and the source text”, in order to eliminate the differences in language and culture in the translation.<br />
<br />
====3.2 The Application of Domesticating Translation in Idiom Translation====<br />
The ideal of Nida's domesticating translation is the closest natural equivalent. Domesticating translation maximizes the dominant position of the target language and makes the target language close to readers. It tries to overcome cultural differences to realize the equivalent translation. Due to the cultural differences between different languages, translators are required to have a keen sense of culture and ability to fully and accurately interpret the national psychology and cognitive mode of the source culture, so that they can reproduce the profound cultural connotations of the source language. Generally speaking, idioms are words with rich cultural connotations. Undoubtedly, the choice of foreignizing and domesticating method will produce different results: whether the culture of the source language can be preserved, and to what extent can be preserved. If we choose domesticating method, we should realize that there are two premises to distinguish it: one is the domesticating under the principle of fidelity, which is prescriptive and centered on the source language; another is domesticating under the premise of non-faithfulness, which is descriptive and oriented by the translation into Chinese.<br />
That is to say, domesticating translation can be divided two way. One is a faithful principle under domestication, we can refer it as equivalent translation. While using this method to translate idioms, translators try to look for expressions from target language which has the same smantic effect as that of the source language, thus to make the translation natural, direct and vivid, improving the readability and acceptability of the translation. For example, the Chinese idiom "时间就是金钱" is translated as "Time is money", and "事实胜于雄辩" as "Facts speak louder than words". The other is a loyal premise of domesticating, which is similar to free translation. When the cultural characteristics of source language idioms expressed cannot be transformed through literal translation, translators should adopt free translation, not only to convey the deep meaning of the source language, but also to reflect characteristics of the target language, realizing the harmonious development of the two different languages. For instance, "胆小如鼠" is translated into "as timid as a hare" instead of "as timid as a mouse". <br />
<br />
Another example of the application of domesticating is the translation version of the famous Chinese novel 《红楼梦》 by Hawkes. There are a large number of idioms in the novel, and Hawkes generally translated them by using the method of domesticating. For the sentence “癞蛤蟆想天鹅吃。”( 曹雪芹 165) , Hawkes translated it into “ The toad on the ground wanting to eat the goose in the sky” (Hawkes 242). Here, Hawkes replaced “swan”(天鹅) with “goose”(鹅), since the associative meanings of “swan” and “goose” are completely different in western culture.<br />
<br />
====3.3 The Application of Foreignizing Translation in Idiom Translation====<br />
Foreignizing translation means that, under the pressure of cultural value deviationism, the reader is brought into the context of the translation, accepts the language and cultural differences of the foreign language text. It takes the source language culture as the destination, adopting the source language expression methods that correspond to the original author, approaching the source language text author, and conveying the original content most truthfully. For example, if "一箭双雕" is translated as "kill two hawks with one arrow" instead of "kill two birds with one stone", the cultural information of the source language would be preserved to the greatest extent, so that the different cultural connotations can be truly presented to readers. The differences in the culture of the source language are reflected, allowing readers to experience foreign cultures through their own cultural cultivation. The foreignizing translation method reflects a trend of cultural integration, allowing the strong culture and the weak culture to develop in the collision, and finally achieve equal dialogue in the continuous exchange. It not only promotes cultural exchanges, but also contributes to the enrichment and development of the target language culture.<br />
<br />
Moreover, another example of the application of foreignizing is the translation version of the famous Chinese novel 《红楼梦》 by Yang Xianyi(杨宪益). Contrary to Hawkes’ s translation, Yang adopted the method of foreignizing while confronting with cultural factors in translating. As for “癞蛤蟆想天鹅吃”(曹雪芹 165), Yang translated it into “A toad hankering for a tatste of swan”. Here, Yang keeps the “Chineseness” in source language through literal translation.<br />
<br />
Choosing domesticating or foreignizing is not a question of black and white, but a question of grasping "degree", or finding a balance. Translation involves the pragmatic rules of two different languages and is a cross-linguistic and cross-cultural communicative activity. Foreignizing and domesticating shouldn’t be treated simply separately. In many cases, the use of the two methods is restricted by the pragmatic environment and must be combined. It is impossible for a translator to choose only one method to translate a work and use it to the end. The key to the translation of idioms is to grasp a balance point between domesticating and foreignizing. If we simply emphasize the readability of the translated version, we may ignore the cultural characteristics of the source language, leading to excessive domestication and loss of the culture of the source language. However, if we only focus on the transmission of the cultural information of the source language, it may damage the readability of the translated text and lead to excessive foreignizing. The loss of readability of the translated text will eventually lead to the failure of the translator's efforts. The selection method of foreignizing and domesticating should be a dynamic mechanism, flexible and changing with the change of corresponding influencing factors. Due to the need of specific context, the same idiom may be translated in different ways. In the process of idiom translation, whether to adopt domesticating or foreignizing, communicative purpose and pragmatic environment all affect the choice of methods. For example, the primary purpose of Yang’s translation of Dream in Red Chamber is to spread Chinese culture; therefore, he mainly adopted the method of foreignizing in idiom translation, so that the “Chineseness” in idioms could be kept as much as possible. And Hawkes mainly used domesticating in his translation, because he wanted to reduce the difficulties of reading, making it easier for western readers to accept the novel. So we can see, different communicative purposes lead to different chooses of translation methods.<br />
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===4. Conclusion===<br />
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Domesticating and foreignizing have always been the focus of controversy in translation circles. The essence of the contradiction is to advocate the introduction of the original expression in the target language or the authentic expression of the target language. The article believes that the contradiction between the two is not irreconcilable under normal circumstances. In fact, mere foreignizing or domesticating cannot appear alone in translation. The balance between the two should be sought as much as possible on the premise of loyalty to translation duties. <br />
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One of the purposes of translation is to spread the source language culture, promoting cultural exchange and integration as well as the diversified development of the world. The foreignizing translation method can reserve enough space for readers to appreciate and analyze foreign cultures. The translator should have enough confidence in readers when adopting foreignizing strategies, and believe that readers can give full play to their imagination to understand foreign countries on the basis of comparing their own and foreign culture. The ultimate goal of translation is to promote cross-cultural communication. It is necessary to consciously retain relevant cultural factors in the translation process. Simply using domestication translation will inevitably hide or even distort the cultural connotation of the source language. In order to preserve and spread the source language culture, the use of foreignizing translation methods should be emphasized when translating idioms rich in cultural meaning. However, the foreignizing strategy has its limits. Regardless of whether for interpretation or translation, it does not mean that all idioms containing cultural factors should be preserved. Information transmission and cultural transmission are equally important in the translation process. One cannot lose sight of the other. Idioms convey a country’s culture brilliantly. In the process of idiom translation, the expression of cultural factors cannot be ignored. The retention of unique cultural images can attract readers of the target language. The actual acceptance ability of the target language readers cannot be ignored, otherwise it may cause poor communication. In the translation process, the translator must adhere to the principle of the inter-growth of different languages and cultures, and must pay attention to the fact that the translation must achieve communication, coordination and docking with the world, and at the same time, it must not be inappropriately eliminated in order to comply with the needs of the target country. The source language and the target language are inherent in language and culture.<br />
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===5. References===<br />
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==Translation of English Proverbs from the Perspective of Culture 韩海洋 202020080602 Han Haiyang==<br />
<br />
===Abstract===<br />
under the context of close communication between eastern and western countries, cultural influence now is increasingly enjoying more importance than before in language exchanging. As for translation of English proverbs, proper translation strategies should be considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies need to be concluded. In terms of cultural influence and social communication, foreignization and domestication are chosen in which the former is used more frequently than the latter. It arrives the conclusion that foreignization applied for translation of English proverbs is on the increase.<br />
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As close communication between eastern and western countries, nowadays cultural influence is increasingly becoming more and more importance than ever before, which is benefited from language exchanging. For translation of English proverbs, proper translation strategies should be seriously considered in order to better understand their meanings and characters. By looking up thesis and documents, some translation strategies are concluded. In terms of cultural influence and social communication, foreignization and domestication are selected in which the former is used more frequently that the latter. Thus, it is said that more and more translators apply foreignization to translate English proverbs. --[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 11:58, 16 December 2020 (UTC)<br />
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===Key Words===<br />
proverbs; culture; translation strategies<br />
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===从文化视角来看英语谚语的翻译===<br />
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===摘要===<br />
由于文化因素在不同语言之间的交流具有一定的影响，特别在中西方交往日益密切的背景下。为了更好的翻译英语谚语，使其达到应有预期效果，适当的翻译策略可以在翻译过程中更好地了解谚语的含义与特色。通过查阅资料和文献，总结出合适的翻译方法。根据现在的社会背景和文化影响，对于归化和异化两种方法，异化的选择得到了更多的倾向。在翻译的过程中，将文化因素考虑进去对于语言翻译上面，异化的趋势将会逐渐增大。<br />
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===关键词===<br />
谚语; 文化; 翻译方法 <br />
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===1. Introduction===<br />
With the advent of 21th century, society has been changed in a wide scope, and shed light on the unparalleled interaction of culture and economy as most exemplified phenomenon happening everywhere. Translation is thereby a way to transfer from one culture to another, in which the effect of cultural background is behind language the essence of best fruit of translation. The history of translation has been lasted for a long time, for example when it comes to English proverbs, which can be traced to centuries ago, like Bible and works of Shakespeare. It is not rare to see that each country has its own unique culture, and under the cover abundant resources mirroring a country can be exploited. English proverbs as a product of culture the bridge for cultural exchange is been studied since centuries ago. The strategies of proverbs translation also have been experimentally discussed from time to time as the rapid development of culture and economy. Translation plays a key role in promoting a country’s own culture, because that is the way of importing and exporting knowledge of culture to another country. Proverbs is the product of culture that cannot be understood directly without any effort to digest it. So translation is needed, which could impose exotic flavors to new conception or understanding, but the premise is that translation is properly chosen in regard to nowadays strongly cultural promotion awareness.<br />
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Usually proverbs are concise, concrete and pithy words which are rhythmed and organized for the sake of being simple to remember and spread to people. Proverbs are summarized by certain people from all walks of life in a specialized area, including eating habits, farming, belief, customs and so many. Proverbs composed of words the exact symbol of language, are named as the crystal of culture in a easily understandable way. Culture awareness is highly appreciated whatever it is developed country or developing country. For the fulfillment of translation of English proverbs, therefore this thesis aims to translate English proverbs with appropriate translation strategies-mainly foreignization and domestication from the perspective culture.<br />
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===2. Chapter 1 General Introduction to English proverbs===<br />
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====1.1 Definition of Proverbs====<br />
As far as history is concerned, proverbs can be dated back to the times that language is produced. According to Dictionary of Proverbs, proverbs are “a succinct and memorable statement that contains advice, a warning or a prediction, or an analytical observation”. Maybe the first definition is given by Socrates that a proverb is noted as brevity, philosophical tone, and common usage. In the 15th century, Michael Apostolius of Byzantium wrote, “A proverb is a statement which conceals the clear in the unclear, or which through concrete images indicates intellectual concepts, or which makes clear the truth in furtive fashion”. Champion (1966:xi) has claimed his idea “a proverb in my opinion is a racial aphorism which has been, or still is, in common use, conveying advice or counsel, invariably camouflaged figuratively, disguised in metaphor or allegory.” According to Mieder (1993), “A proverb is a short generally known sentence of the folk which contains wisdom, truth, morals, and traditional views in a metaphorical, fixed and memorable form and which is handed down from generation to generation”. Although definition is definitely different from one to another, one thing is for sure is that proverbs have been proved to exist for a long time. From all the above have been talked, proverbs can be boiled down to a simple, culture-loaded, and wide-circled saying enjoying great popularity throughout the whole country. Considering it that a majority of elements are included in proverbs, especially when it comes to perspective of culture, some feasible measures should be properly taken to handle it.(Honeck 1997,12)<br />
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1.1.1 Origin of Proverbs from Abroad<br />
Proverbs are not come out from nowhere, and the amount and meaning of them do not stay the same eternally. As a rule, comparison between at home and abroad is always been found. From abroad, English proverbs could be seen in Bible, and works from Shakespeare and other fables. Part of old proverbs are stemmed from Bible, which largely related to God and so many fairy tales, or in other word like “God” or any related implication are sometimes recorded in proverbs. Like the famous one said: “man proposes, God disposes”, it shows that in western country people faithfully believe in God who is enshrined in most western religions, especially Christianity. Except from Bible, in the times of Renaissance Shakespeare’s works can be found in which some proverbs are known from that time. For example, in Romeo and Juliet there is one sentence “a rose by any other means would smell as sweet”. It means that irrespective of how things’ names are changed, the essence embedded in them would still intact. Shakespeare is as one of the most brilliant play writers just on the behalf of renaissance period. There are still amounts of proverbs created by other scholars like Francis Bacon, John Milton and so on.(Li Keshi 2009,35-38)<br />
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1.1.2 Origin of Proverbs at home<br />
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In china, proverbs can be traced to Spring and Autumn periods. At that time, people mostly work at farm, so there are a lot of proverbs related to farming or country life. with Zuo’s Commentary( 左 传 ) deserves the first.In it, the Chinese proverb “山有木，工则度之；宾有礼，主则择之”has its track, and most of the proverbs mentioned in Zuo’s Commentary are from Zhou Dynasty as “Zhou proverbs”(周谚). Besides, terms like “Xia proverbs(夏谚)” can also be found in Mencius(孟子). Like the proverb “吾王不游，吾何以休？吾王不豫，吾何以助？一游一豫，为诸侯度”from Mencius, though have not been handed down, it is regarded as the earliest proverb that have been recorded (ibid,2003). Xia is an extremely ancient dynasty in Chinese history, as far as over 4,000years from today. So maybe proverbs are not as popular as today, they are definitely has records and can shed light on Chinese history.Proverbs in China are said to date back to as early as before the words came into being. People at that time did not pass down their knowledge and experience by writing, while they made it by speaking and saying in a simple and memorable way. With time moving forward, proverbs are gradually been regarded as important as written words which play a great role in future generation in dealing with culture and heritage. No matter what kind of proverbs are produced, from the historical evidence it can be observed that proverbs can across ocean and land, moving to another country, another culture domain.(ibid 2003,31) <br />
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====1.2 Characteristics of Proverbs====<br />
Proverbs are memorable, vivid words which are succinct and simple in form summarized by people from all walks of life. Both Chinese and English are bountiful in considering the thousands of proverbs have been recorded and there are still more proverbs to be created as time goes on. For the record, proverbs are not spoken at random and created at one’s free will. Some rules can be depended on, such as the lifestyle, living environment, education, social value, and so on. Take environment for example, the British lived near to ocean or sea, and therefore it is common to see proverbs related to sea spoken by English people “In a clam sea, every man is a pilot.”<br />
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1.2.1 Cultural Characteristics of Proverbs<br />
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Broadly speaking, culture contains all the aspects of the society and gives its people ability viewing the world. Meanwhile, culture also can be regarded as a deciding element on distinguishing the difference from each country. It is no exaggeration to say that a country’s most standing heritage is its culture, which keeps changeable in line with the history. Although nowadays similarities of culture are seen more easily than ever before, the reason is under the influence of globalization-culture import and export take place here and there. The logic is culture formed from all walks of life, which means language is included, and proverbs are product of language. Therefore, proverbs carry characteristics of culture whatever the country is and how singular its culture is. Social customs is one of the big parts in a cultural society, there are some symbols or people are widely used in proverbs. Jack and Jill usually refer to man and woman in general such as: “every Jack has his Jill”. The counterpart in china is also easy to find. To name a few, there are more could be found in each cultural community. The next indispensable one is religion. It is well acknowledged that western countries like America and the UK, are religious countries, in which the words like: “God, devil, and church” are seen here and there. Like it has been said before, language is the product of culture, which contains every aspect of people’s life from individuality to the whole society. What is more, value concept is also included since it reflects how a country embodies its culture to the outside world. Giving respect for the aged in china is a necessary and ethic social value passed on and on for thousands of years. In Chinese, there is proverb saying that: “不听老人言，吃亏在眼前”. It means youth should listen to what the old men told you, or you will pay the price of what you have done. Instead, traditional values favor in masculinity, people think that men are superior to women and they have direct control over them. Ego and individuality in America is felt deeply, because they think that they are going to be successful by themselves from any given chance. They seldom make big achievement by working in group rather than enjoying doing it by their own hands. Proverbs like “near is my shirt, but near is my skin” is emphasizing that someone himself is more important than others.(Li Keshi 2009,35-38)<br />
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1.2.2 Rhetorical Characteristics of Proverbs<br />
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As proverbs express concrete meaning by only a few words, sometimes it has to apply some kind of rhetorical devices for perfectly presenting the delicacy of proverbs. Some meaningful proverbs are not understood directly by adding each word all together, however, it only can be realized by using proper rhetorical methods to give their deep meaning, in another word, connotative meaning. <br />
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Simile is often seen in proverbs, and it usually compares one thing to another thing, in order to showing its vivid or obscure picture to receptor who may not understand directly from plain words. In sentences with simile, “like” and “as” are widely used for example, “March come in like a lion and goes out like a lamb”, and “time tries friend, as fire tries gold”. The former means that the changes of March is different from how it is coming and ending, and the latter means that friend like gold needs to be tested then you would find who is your real friend. Both of them impressively express the core meaning from unfamiliar thing or abstract thing to specific and easily understandable thing. Metaphor is seemingly like simile, but it is more implicitly explaining meaning than simile. Like “brevity is the soul of wit” and “an empty bag cannot stand upright”. The former means brevity is so important to wit like the soul of a person, the latter one translated in Chinese is “人是铁，饭是钢，一顿不吃饿的慌。” Hyperbole is a rhetoric that uses overstatement or obvious exaggeration to emphasize something, such as “Our life is but a span” and “An unfortunate man would drown in teacup”. The former means life lasts in a few times as short as span, which is obviously overstated. The latter means if a person is feeling unlucky at that day, whatever you do will bring bad lucky. Personification is the ability to endow common lifeless things with features of human-being. For instance, “Money is a good servant but a bad master”, and “fortunate knocks once at least at every man’s gate”. The former means money should be rationally handled or it may be a burden for you. The latter means everyone has a chance to be fortunate at least once.(Guo Min 2008,123-127)<br />
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From all above have been discussed, they are just the most common figurative devices formed into proverbs. In terms of the function of rhetorical, proverbs can come into being in a simple, memorable form. It can be inferred that proverbs in a much degree use rhetorical to express refined and concrete meaning. Meanwhile it reflects the problem that when doing translation of proverbs, focus are more than just words themselves needed to be considered, as well as culture, form and connotative meaning. <br />
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====1.3 Differences Between Proverbs and Maxims, Sayings, Idioms====<br />
It seems that proverbs are looked the same as maxims, sayings, and idioms one way or another, but in fact there still exists some differences between them. For one thing, the existence of proverbs is across the whole world, therefore, no one can precisely calculate how many of them are recorded, and how many of them are still unknown to us. In terms of the number of proverbs is uncertain, so making a convincing definition is unrealistic, at least not perfect. If referring to it could be found that the definition in the dictionary is also easy to distinguish from each other. Some researchers disagree with each other on the definitions of these similar terms. Fergusson (1983) states some proverbs are simple folk sayings. Burton Stevenson (1987)’s idea about proverb is that― “A maxim is the sententious expression of some general truth or rule and it becomes a proverb when it gets its wings by winning popular acceptance.” Some scholars believe that sayings are one stream in the vast ocean of proverbs while others argue that proverbs should be included in the realm of sayings. In one source defining idioms and proverbs, NTC’s American Idioms Dictionary (1987) mention that ― “the idiom ‘a bird in the hand is worth two in the bush’ is a proverb meaning that something you already have is better than something you might get.” As for classifying maxims and proverbs, Cordry (1997) suggests that “one defines a maxim as a rule of conduct and a proverb as a comment or observation with regard to the universal experience of life, the distinction is not always clear.” And as given in Concise Oxford English-Chinese Dictionary (2003), saying is defined as “a maxim, proverb, adage, etc.” Even so, there must be some obvious features we could rely on to categorize them in general. It could be concluded that maxim and saying are mostly the expression of principle or behavior of man or the rules that summarized by famous writer or philosopher. Thus maxim and saying are seldom heard or seen except reading in the books and hearing from author himself. As a number of them are in a serious or form expression, there they are not as popular as proverbs which are created from daily experience by common people. In regard to idiom, its meaning is not the each word put together, but by understanding it form local people who made them and made it spread in his surrounding places. Idioms sometimes are not complete sentences but simple phrases. While, proverbs enjoy great popularity and are universally spread because of their concrete, succinct and vivid description.(Fergusson 1983,28-31) <br />
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In conclusion, proverbs are prevalent in the world enjoying widespread social value and abundant sentence structures, but for sayings and maxims they are carrying the color of literature. Idioms have local color that is only understood within the same or similar speech community. With such understanding, it lays the foundation for researcher to better study and distinguish the distinctions form others. <br />
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===2. Chapter 2 Relation Between Culture and Proverbs Translation===<br />
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====2.1 Definition of Culture====<br />
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As many scholars have been studied the definition culture, there have been existed sorts of definitions, in which they do not have big difference in one way or another. Culture is a general word that could take language, customs, religion, and others into account. One of the oldest and most quoted definitions of culture, which is frequently mentioned regardless of so many entries of definitions, was formulated by the 19th-century English anthropologist Edward Burnett Tylor in the first paragraph of his Primitive Culture (1871) as “Culture… is that complex whole which includes knowledge, belief, morals, custom, and any other capabilities and habits acquired by man as a member of society. …” . While Nida, a famous linguistic and translation theorist, gives his definition of culture as “the totality of beliefs and practices of a society” in the book Language and Culture (2001:139) and as “the way of life and its manifestations that are peculiar to a community that uses a particular language as its means of expression” by New mark given in his book of A Textbook of Translation (2001:94).From the mentioned above, culture includes every aspect of human life such as housing, transporting, communicating with people, recording of history and so on. Therefore, it is no exaggeration to say that proverb, or even language is a part of culture. Some scholar even put that language is the medium of culture, without language there may be no existence of culture. So the importance of culture cannot be ignored in order to better understand the deep meaning when studying proverb, a culture-loaded word, and more attention should be given to perspective of culture.(Katan 2004,16)<br />
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====2.2 Language and Proverb====<br />
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It is no exaggeration to say that language is the product of culture since culture is culturally transmitted from the view of linguistics. Therefore, proverbs are composed of a set of words, which are selected from a particular language community. Take English and Chinese for example, they both represent their special culture and unique characteristics respectively. More importantly, proverbs are the crystal of language, which can be used as a convenient tool to understand different cultures for language is the bridge leading to culture.<br />
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====2.3 Value and proverbs====<br />
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Value is associated with sorts of people’s live and is defined by these people living in a specific area. Value of appreciation on people is an obvious example that eastern and western countries have extreme angles on how to appraise a person. Tanned skin and jeans clothes are symbols as to select people whom they like more, but for eastern, white skin and Qipao maybe are thresholds for people to judge a person whether he or she is more stylish. Value of eating is still a big mark to differentiate race or natality. Cooked meal in china and salad in the west make the difference that eating habit is so little sameness on each other. There are still more, living environment and national policy if is related to country. All of them shape all kinds of values which are on behave of its countries or people. Like east or west, home is the best means “金窝，银窝，不如自己的狗窝.” Proverbs are not just created form nowhere but they are existed for ages and still available only if they are still reflecting meaningful viewpoints.(Chen Jinshi 2006,72-77) <br />
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Language is a part of culture and also at the same time a reflection of culture. Taking Chinese and English for example, they belong to different language families, therefore there exist some distinctions between them. Chinese people usually don’t say daring or family name directly, which is so different from western people who call their parents’ name and say sweet words without any concerning of awkwardness or shyness. It works to proverbs, and that is the social custom defining a society what is their core valve. <br />
As far as we know, social value between western country and eastern country are of great differences. In western country, self-awareness and individuality are mostly emphasized, but for eastern, more attention is given to collective wisdom and working in groups. Like Chinese proverbs “ 三个臭皮匠，顶个诸葛亮。”and in English proverbs such as “ God helps those who help themselves.” From above being said that it has a lot benefits to study proverbs to better understand culture and language.(Chen Jinshi 2006,72-77)<br />
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====2.4 Cultural Similarity on Chinese and English Proverbs====<br />
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Without any effort it can tell that Chinese and English are defined by different language families. Even so, Chinese and English proverbs shared some similarities in various ways, which are performed in different form and speech of proverbs. Because there exist universal truths and life styles, they are more or less understood by people from society to society. Like the truth of the universe in the definition of right and wrong and subjects including philosophy, math, chemistry, they are all developed separately in different areas but shared and summarized by all members form all the world. In this point, proverbs play the role in spreading some common knowledge and experience to the outside world, though forms are created by different society, they are carrying the same meaning or implying one way or another. Examples like “a snow year, a rich year(瑞雪兆丰年), strike while the iron is hot, and a neighbor is better than a distant cousin.” All of them are proved to share universal life experience and truth in the everyday life. Because people live under the same sky, sun, star, they go on making their living by hard working.(Han Jiaoyang 2009,111-117)<br />
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It is no exaggeration to say that cultural exchanges are rapidly happening all over the word, and foreign culture may be assimilated by domestic culture or rejected by its opposite expression of culture. In this sense, we have same expressions in different ways of forms, like “情人眼里出西施” (Beauty is in the eyes of the beholder). They are describing the same thing but with different cultural background, therefore they sometimes have similarities in one way or another.(Han Jiaoyang 2009,111-117)<br />
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====2.5 Cultural Difference in Chinese and English Proverbs====<br />
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Without a doubt that cultural similarities surely make translation easier in understanding foreign proverbs, but they are not silver bullets to taking all the proverbs into consideration. When it comes to separate boundaries which cut the Earth into serval parts, under this context, local culture will be formed and promoted in its own birth place. One of the most common features of culture is religion in western and eastern country, because western people have belief in God, Chinese people believe in Buddhism, which are of two great differences. That is the reason why in the process of translation, factor of culture has to be reckoned, especially in the new eras. As Nord have ever put forward in Translating as a Purposeful Activity that ―A culture-specific phenomenon is one that is found to exist in a particular form or function in only one of the two cultures being compared‘‘ (Nord,2001:34), therefore culture will be compared at a time when people have different perceptions on things, in which language would be the first. The grammatically sentence structure and the pronunciation for example, have little in common regarding they belong to different language family.(Fu Yanli 2016,91-92)<br />
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Living environment is an element on deciding the formation of proverbs. Traditional Chinese people were busy doing farming, agriculture, so there are proverbs associated with them. Like “ 瓜熟蒂落” means things will be done when they are mature, and “人靠血样，苗考水活”means blood is a necessity for existence of human being as well as water to seedlings.” Moreover, a fruitful harvest is dependent on the weather, producing proverbs such as “三月三，著蓑衣，三月十五冷凄凄”, which means lunar early month has heavy and the middle is heavily cold. But for English proverbs, which are to a large extent related to fishery or marine affairs such as “to sink or swim”, “to keep one’s feet above water” and so many. Therefore both of the proverbs are created surrounding environment. Except for living environment, living customs are also reflected on formation of proverbs. In different communities, people have different perception of things like animals. In Chinese proverbs, “杀鸡取卵” which equals to “kill the goose that lays golden eggs”, in which different animals are choose represent local customs. English proverbs would say that “look for a needle in a haystack”, which has a Chinese counterpart as “大海捞针”. It means that doing something is as difficult as finding out a small piece in an immerse container. Dog is also a featured sign that stand for different views in Chinese and English proverbs. In China, although dog is loyal to his master, it always leaves unrespectable impression on people, on the contrary, English love dogs and cherishes them so much sometimes even more than their family.(Fu Yanli 2016,91-92) <br />
Different cultural heritage and religious beliefs are also play a key role in the formation of proverbs. It is not hard to refer that understanding proverbs on the bases of translation is convenient for study foreign culture. With all the differences and sameness, within the range of translation, culture is a must during translation <br />
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===3. Chapter 3 Translation Strategies for English Proverbs===<br />
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Translation strategies have long been studied for a long time, during that time, domestication and foreignization have been considered as dominating strategies that were applied by a lot of scholars. Cross-culture exchange has gained great trend, especially in those years global communication between countries develops rapidly. It is true that here exists another method like “functional equivalent” created by famous scholar Eugene Nida who claims that in the process of translation source text and target text are both considered as author and reader are separated by the language or culture. The best function of translation is aiming to make source text as readable as reader-oriented text, which is popular in centuries ago in the era of underdeveloped cultural exchanges. In Chinese culture, the history of translation can also be traced to hundreds of years ago, some brilliant point of view like “信，达，雅”by Yan Fu, then it was changed into “信，达，切”by Liu Chongde. It means that translated text in which the flavor of text should be close to its original color of its culture. Taking what translation strategies into consideration should comply with the trend of culture exchange and its development.(Chen Daoen 2015,257-258)<br />
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====3.1 Domestication and Foreignization====<br />
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Domestication is a target language oriented translation device, which is to change the flavor into reader’s meet. It is compatible with the taste of people who think their country is strong enough to set international standard and in which all other countries will prepare for the transmission of culture. It is the assimilation that causes translator to change resource text into native flavor. But for this phenomenon, the reason is that people’s recognition is limited and their hold self-importance to the most, therefore, everything from outside will be transmitted into domestic flavor. As communication of culture and technology grows rapidly and each country would like to strengthen its comprehensive power by take into foreign culture. As for translation strategies, which are still be reckoned which one should be adapted. Foreignization is a source language oriented translation device, which is to change the flavor into author’s meet. The roots of the terms “domestication” and “foreignization” can be traced back to the German philosopher Schleiermacher‘s argument in 1813 in a lecture on the different methods of translation, he found only two methods of affecting the domestic reader‘s understanding of the foreign author, “Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.” (Venuti 2004,19-20).<br />
<br />
In China, some scholars also have put forward their own opinions about the definitions of domestication and foreign. Among them, Lu Xun’s opinion is famous. He claimed that domestication was as “rewriting, changing the foreign story into Chinese story and changing the foreigners into Chinese” , while foreign was “translation is like going abroad traveling, it must reflect the scene and flavor of the foreign country concerned.”(ibid 1984,301) Expect the definition of domestication and foreignization, translator when doing the work of translation should consider the perspective of culture and the intention of the writer as well as reader whether they want to the culture of source text to be originally intact or changed into readers’ culture.(罗新璋 1984,301)<br />
<br />
====3.2 Foreignization over Domestication for Translation====<br />
<br />
As far as social development is concerned, cultural exchange is more frequent than now or ever. In previous centuries, domestication is always been advocated by Chinese and western translators, as the exchange of economy and culture is not as common as today. Countries blindly think themselves as the leading one, so naturally take translated text as a respect from other countries. In translated works, any trace of alien culture is eliminated, in favor of own country’s culture to be admired and promoted. The awareness of culture is not developed people only unconsciously find that in their mind anything enters into their country is no foreign at all, because every product from aboard will be transferred into familiarly native fruit with sense of closeness. In another way, people at that time are barely having the chance to access to education, in particular for poor family most of them are illiterate. It is without saying that no room is left for people in their countries to study culture abroad while native culture still did not gain completely popularity. From the above being mentioned, at an early age, domestication has upper hand indeed. So in choosing translation strategies, it is no doubt that it should be domestication centered.(Ding Min 2014,72-76) <br />
<br />
For another thing, as technology and economy develop from nowhere, cultural exchange between countries has witnessed great changes in the past decades. In highly developed areas, people in their countries universally receive full education in which their counties’ historical culture has been deeply absorbed. So, in the process of translation, foreign culture as novel things fulling with exotic flavor has attracted people a lot to see the differences and experience a foreign journey. The untouchable place of domestication did not enjoy its popularity an anymore for its limitation of spreading of foreign culture. Therefore, foreignization became more and more important as translation tool in the view of people’s eye. It not only translated the original foreign text into native character, but also carried the foreign special into domestic text. Take china for example, although as a developing country in the Asian, china has so much say in the stage of the world in the aspect of culture and world peace. Language as the bridge of communication, have to be understood by others in the way of translation. In one way or another, domestication and foreignization can both play the role in the translation, but from the perspective of culture, foreignization seems to weigh more in nowadays choosing translation strategies.(Ding Min 2014,72-76)<br />
<br />
===4. Conclusion===<br />
<br />
Proverbs are culture-loaded words that has been transmitted and renewed from generation to generation as well as the changes of different eras. As a part of language and the product of culture, it is no exception that proverbs can be a medium, which offer the opportunity to learn language and culture. With the advent of new technology and wide economic communication, translation is playing an indispensable role in this process. Proper translation strategies are essential that whether foreign culture should be taken into consideration since it stands as the soft strength of a country. By considering this, foreignization has more superiority when compared with domestication. Foreignization as a trend translation, keeping the original culture intact to target readers, meanwhile can enrich a native country’s culture and expand vocabulary. There is no doubt that domestication is not totally worthless, regarding proverbs has multiple varieties, which cannot be translated simply by foreignization, therefore domestication is worked as supplementary tool assisting foreignization in translation. <br />
<br />
Foreignization leaves the culture of source text untouched, wishing to give target reader exotic environment where readers experience different aspects of culture, like religion, belief, custom and others.<br />
<br />
In the end, as cultural development and social progress is moving forward, foreignization has more advantages than domestication.<br />
<br />
===5. References===<br />
*Bian Xiaofei, 边晓霏(2013). 从文化视角探究谚语翻译[Exploring proverb translation from a cultural perspective]. ''保定:河北大学''[Baoding:Hebei University] .<br />
*Chen Jinshi,陈金诗(2006). 英汉谚语的特征与翻译[Characteristics and translation of English-Chinese proverbs]. ''武汉:中南民族大学''[uhan: Zhongnan University for Nationalities].<br />
*Dong Jing,董晶,Liu Yalou,刘亚楼(2015).英语谚语的文化内涵与翻译方法[The cultural connotation and translation of English proverbs]. ''河北联合大学学报(社科版)'',(1): p: 100-103.<br />
*Fu Yanli,付艳丽(2016). 跨文化语境下英语谚语翻译的意蕴与特征表达[The Meaning and Characteristics of English Proverbs Translation in Cross-cultural Context]. ''济南职业学院学报''[Journal of Jinan Vocational College],(4): p: 90-91.<br />
*Ding Min,丁敏(2014). 从文化视角看英语谚语的翻译[Translation of English proverbs from a cultural perspectiv]. 西安:西安外国语大学[Xi'an:Xi'an University of Foreign Languages].<br />
*Guo Min,郭敏(2008). 英汉谚语中的文化差异及其翻译[Cultural differences in English and Chinese proverbs and their translation]. 重庆:西南大学[Chongqing: Southwest University].<br />
*Han Jiaoyang,韩娇阳(2009). 从谚语英汉互译中看文化缺省及其补偿策略[Cultural default and its compensation strategy in English-Chinese translation of proverbs]. 长春:吉林大学[Changchun: Jilin University],.<br />
*Lu Daoyen,陆道恩(2015).文化视角下英语谚语的翻译技巧[Translation skills of English proverbs from a cultural perspectiv]. ''高教学刊''[Journal of Higher Education],(24): P:257-258.<br />
*Li Keshi,李克时(2009). 论英语谚语汉译的异化趋势[On the trend of alienation in Chinese translation of English proverbs]. 南京:南京农业大学[Nanjing: Nanjing Agricultural University].<br />
*Liu Weiping,刘卫平(2008). 文化视角下的美国谚语翻译[Translation of American Proverbs in Cultural Perspective]. 桂林:广西师范大学[Guilin: Guangxi Normal University].<br />
*Li, H.(2012) A Study of Film Subtitle Translation from the Perspective of Domestication and Foreignization[MA]. Shenyang: Liaoning University.<br />
*Mo, L, H.(2014) A Study on Chinese and English Proverbs about Marriage from the Perspective of Contrastive Linguistics[MA]. Nanning: Guangxi University.<br />
*Mao, Q.(2017) A Study on the Proverbs in Shakespeare’s Play in Their Chinese Translations in the Perspective of Conceptual Metaphor[MA]. Guilin: Guangxi Normal Univeristy .<br />
*You, X, J.(2009) A Contrastive Study On Hypotaxis and Parataxis in English and Chinese and Its Influence on the Chinese-English Translation of Ancient Fables[D]. Suzhou: Suzhou University.<br />
*Zhao, C, H.(2012) A Study on Proverb Translation from Cross-Cultural Perspective[D].Changchun:Jilin University.<br />
<br />
==Subtitle Translation Strategies of Cultural-Loaded Words from the Perspective of Skopos Theory 刘金惺琦 liu jinxingqi==<br />
<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory ==<br />
<center>解帆 Xie Fan</center><br />
<br />
==='''Abstract'''===<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
==='''Key words'''===<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
==='''摘要'''===<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
==='''关键词'''===<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
==='''Introduction'''===<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015: 80) To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.<br />
<br />
1.1 Classifications of Chinese Neologisms<br />
<br />
Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words.<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. (Li Chunjiang, 2015: 62) Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words.<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. Chinese abbreviations have their own laws of forming, so it is easy for us to understand as long as we recognize the laws of them. Besides, in the premise of reflecting the principle of simplicity and the purpose of economy frugality, Chinese abbreviations are helpful to ensure goog rationale and high semantic transparency. Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects.<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. <br />
<br />
1.2 Characteristics of Chinese Neologisms<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty.<br />
<br />
Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. <br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.<br />
<br />
2.1 Hornby’s Cross-cultural Translation Theory<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Wang Weidong, 2011: 78).<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.<br />
<br />
2.2 Significance of Cross-cultural Translation Theory<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.<br />
<br />
2.2.1 Learning the Chinese Idiomatic Expression<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. <br />
<br />
2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Chinese neologisms are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms.<br />
<br />
2.2.3 Conveying Emotion Expressed by Chinese Neologisms<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding.<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory.<br />
The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. <br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.<br />
<br />
3.1 Transliteration<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient.<br />
<br />
Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. <br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. <br />
<br />
3.2 Literal Translation<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture.<br />
<br />
Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation.The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. <br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural.<br />
<br />
Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation.<br />
<br />
3.3 Free Translation<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes.<br />
<br />
Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese.<br />
<br />
==='''Conclusion'''===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. <br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. (Tian Longjiao, 2013: 160) Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. On the other hand, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. <br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.<br />
<br />
==='''References'''===<br />
<br />
[1]Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
[2] Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
[3] Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
[4] Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
[5] Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
[6] Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
[7] Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
[8] 付蓉. 从跨文化的角度探讨汉语新词新语的英译[J]. 北京:语文建设, 2015.<br />
[9] 亢世勇. 《新词语大辞典》的编撰[J].辞书研究, 2003.<br />
[10] 李春江. 汉语网络新词的英译探究[J]. 宁波:宁波工程学院学报, 2015. <br />
[11] 廖颖颖． 论中国主流英语新闻报刊对中国特色词语的英译策略[J]. 长沙:湖南师范大学学报, 2008.<br />
[12] 刘宓庆. 新编当代翻译理论[M]. 北京:中国对外翻译出版公司, 2005.<br />
[13] 刘晓骏. 汉语网络新词英译中的文化因素[J]．内蒙古:语文学刊，2012.<br />
[14] 欧阳因. 朗文中国流行新词语[M]. 北京:北京大学出版社, 2000．<br />
[15] 丘柳珍. 汉语网络新词的英译[J]. 赤峰学院学报:自然科学版, 2014.<br />
[16] 田龙娇. 对外汉语新词新语教学研究[D]. 四川师范大学, 2013.<br />
[17] 王维东. 网络热词汉译英探究[J]. 北京:中国翻译, 2011.<br />
[18］吴秋芬,杨司桂. 汉语新词英译研究十年述评[J]. 燕山大学学报, 2014.<br />
[19] 杨全红. 高级翻译十二讲[M]. 武汉:武汉大学出版社, 2009.<br />
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<br />
==Translation of Chinese Neologisms from the Perspective of Cross-cultural Translation Theory-解帆 Xie Fan 202070080637 英语口译==<br />
<center>解帆 Xie Fan 202070080637 英语口译</center><br />
<br />
===Abstract===<br />
<br />
With the continuous enhancement of China's overall national strength and international influence, Chinese is playing an increasingly important role in communications and exchanges among countries all over the world. An increasing number of Chinese neologisms are used to express and describe the status quo. These neologisms invigorate Chinese culture, however, meanwhile, they make it harder for the world to understand Chinese. <br />
<br />
On the one hand, each language has its own uniqueness in terms of word construction and expression. In reality, there are no two completely equivalent sign systems. On the other hand, different ethnic groups have different historical traditions, religious beliefs and way of thinking, which increases the difficulty of understanding. Therefore, cross-cultural translation becomes indispensable in popularizing Chinese culture. Through reviewing relevant paper, it’s easy to find that the late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. Previous articles have pointed out these problems, but how to improve the quality of translation by avoiding them hasn’t been mentioned. This paper introduces the classifications and characteristics of Chinese neologisms, explains the significance of cross-translation theory to Chinese neologisms translation, and discusses ways of translating Chinese neologisms based on the previous viewpoints combining with examples.<br />
<br />
===Key Words===<br />
<br />
Chinese neologisms; cross-cultural theory; English translation; strategies<br />
<br />
===题目===<br />
<br />
跨文化翻译理论指导下汉语新词英译的研究<br />
<br />
===摘要===<br />
<br />
随着我国综合国力和国际影响力不断增强，汉语在世界各国沟通与交流中起到越来越重要的作用，用来表达和描述社会状态的汉语新词也日益增多。这些新词给中国文化带来生命力的同时，也给世界人民理解汉语带来了困难。<br />
<br />
一方面，语言本身存在着不可译性，每种语言在其组词造句、表达方式上都具有其独特性，现实中并不存在两种完全对等的符号系统。另一方面，不同的民族有着不同的历史传统、宗教信仰、思维方式，这尤其增加了语言理解的难度。因此，跨文化翻译成为中华文化传播过程中的重要一环。通过翻阅相关资料，不难发现由于汉语新词的英译起步较晚，国内外相关翻译研究尚未成熟，因此在英译汉语新词的过程中出现了一些问题。前人已有相关文章指出过这些问题，但没有提出如何才能避免这种问题、提高译文质量。基于前人的相关理论和观点，并结合实例，本文将首先介绍汉语新词分类及其特点，然后说明跨文化翻译理论对于英译汉语新词的意义，最后介绍在跨文化翻译理论下英译汉语新词时的几种方法，希望为后续规范汉语新词英译行为提供必要参考。<br />
<br />
===关键词===<br />
<br />
汉语新词；跨文化翻译；英译；策略<br />
<br />
===Introduction===<br />
<br />
With the growing power of China and the further improvement of the globalization, China's contact with other countries in the world has become closer. And how to maintain Chinese culture’s uniqueness when it is introduced to the world has been the top priority for translators. The development of China has given birth to a large number of Chinese neologisms with its uniqueness. The society changes with each passing day, covering from international affairs to domestic matters. Against this background, neologisms are likely to be derived. These words attract widespread attention and gradually enter people's daily life. Since the implementation of the reform and opening up to the outside world, a great number of Chinese neologisms have appeared. <br />
<br />
Not only do these neologisms with Chinese characteristics vividly show Chinese people’s understanding of their unique phenomena, but also they largely enrich the expression of Chinese. However, at the same time, these words pose serious problems for translators as well. On the one hand, the differences between Chinese culture and western countries’ culture are numerous, which makes it hard to find equivalent of Chinese neologisms in English. On the other hand, with the times going forward, the number of Chinese neologisms is steadily increasing, which results in difficulties in translating Chinese neologisms into English. Therefore, Cross-cultural translation of Chinese neologisms into English becomes prevailing. Cross-cultural translation theory was proposed by Mary Snell Hornby in her well-known representative book Translation Studies: an Integrated Approach. She believes that translation is not a process of decoding or the transformation of language symbols, but also the transformation of cultural patterns. Due to the rapid development of Chinese society in the past decade, more and more translators have turned to Chinese neologisms, making the study of English translation of Chinese neologisms a new focus. Chinese Translators Journal, Lexicographical Studies and other authoritative academic journals have set up columns for translation of Chinese neologism. There are also vocabulary books compiled according to the specific types of Chinese neologisms, such as Chinese-English Expressions of Current Events by Yang Quanhong and English Translation of Buzzwords and Sayings by Chen Dezhang. In addition, the most representative ones include Yang Quanhong's Approaches to Translation of Chinese Words and Expressions into English and Zhang Jian's On Translation of Chinese Press Neologisms into English. In the age of information, it is not hard to find English translation of Chinese neologisms on English learning websites such as https://www.chinadaily.com.cn/, https://www.en84.com/ and so on. These websites have launched platforms for English translation of Chinese neologisms and updated them timely. So far, scholars have studied Chinese neologism from different perspectives. This paper is based on 138 related articles including these key words such as “cross-cultural theory” “Chinese neologisms” and “English translation” on http://kns.cnki.net. Fu Rong narrated the difficulties and methods in The English Translation of Chinese Neologism from a Cross-cultural Perspective. Zhou Hongjie elaborated on the basic principles, methods and key points in The English Translation of Chinese neologisms from a Cross-cultural Perspective. In addition, a majority of articles analyzed the status quo in the English translation of Chinese neologisms from the perspective of cross-cultural translation theory, but few dwell on strategies of solving the problems during the course of translation. This paper introduces Chinese neologisms and its classifications and characteristic in the second section, the significance of cross-translation to Chinese neologisms in the third section and ways of translating in the fourth section. It is based on the previous viewpoints and puts forward practical strategies to be followed in the translation of Chinese neologisms from the perspective of cross-translation theory combining with examples.<br />
<br />
===Chapter 1 Overview of Chinese Neologisms===<br />
<br />
Neologisms are words new in connotation or form. In other words, they can either be new words created to express new concepts and phenomena in line with times or existing words given new meanings. These words help the further development of language, embody Chinese people's latest understanding of the world with the times going forward, and enrich the expression and promote transmission of Chinese language. (Fu Rong, 2015,79)<br />
<br />
To better translate Chinese neologisms into English, we need to have a deeper understanding of Chinese neologisms, including its classifications and characteristics.Generally speaking, Chinese neologisms can be classified into four categories, namely, old words endowed with new meanings, Chinese abbreviations, newly generated words and loan words. (Fu Rong, 2015,80)<br />
<br />
====1.1 Classifications of Chinese Neologisms====<br />
<br />
Old words endowed with new meanings, as the name suggests, are existent words that have been endowed with new meanings for reuse even though have been forgotten for a long time. Take “备胎(spare tire)”as an example, which refers to an extra tire carried in a motor vehicle for emergencies. It now refers to a back-up, second line, just-in-case, or a B-plan or contingency, in other words, someone who is benched now. Besides, “粉(powder)”originally refers to fine powder used for makeup or paint, while it means having a crush on or adoring a famous celebrity now. (Li Chunjiang, 2015,59)<br />
<br />
With the changing society of China, the essential characteristics of the things or phenomena referred to by the old words have changed as well. Because of the uniqueness pf Chinese words, it may be defective to use substitute words and fail to reflect the pun. Not only does endowing the existing words with new meanings produce connection between old words and new meanings, but also reduces the trouble of creating new words. (Li Chunjiang, 2015,62)<br />
<br />
Chinese abbreviations are the result of refining existing words. The process of extracting mainly depends on the importance of each part of the words. Those significant parts are selected to replace the lengthy words. The most common Chinese abbreviations can be divided into three forms. (Liao Yingying 2008,66)<br />
<br />
First, extracted initials. Such as “哥哥(brother)--GG”, “笑死我了(It’s so funny that I have a shortness of breathe)” and “漂亮小姐姐(good-looking sister)--PLXJJ”. Second, syllable imitation. Such as “呜呜呜 (onomatopoetic words of cry)--555”, “我爱你一生一世(I love you forever)--5201314” and “不要这样子(don’t do like this)--表酱紫”. Third: reduced words. Such as “很累，感觉不会再爱了(feel so tired that will not fall in love again)--累感不爱” and “躺着也中枪(a lying person can be shot as well)--躺枪”. (Liao Yingying 2008,67)<br />
<br />
Nowadays, people are always pursing a simple and peaceful life, which gives rise to the frequent use of abbreviations. Nevertheless, the abbreviations of words should neither be arbitrarily imitated, nor be simply carried out by way of analogy. Instead, the abbreviations with the widest social acceptance should be selected through investigation and evidence collection from multiple aspects. (Liao Yingying 2008,68)<br />
<br />
Newly generated words can be roughly divided into two types. The first is generated through metaphors, similes and metonymy. For instance, “虎妈(tiger mom) is defined as strict disciplinarian mothers who demand high achievement from their children and maintain control of their activities”, and“猫爸(cat dad)”refers to fathers who take a more softly approach to parenting, preferring to be emotionally sensitive, gentle and relaxed about rules and discipline, and they are in the belief that this kind of parenting will make their offspring self-sufficient and independent. (Ou Yangyin 2000,23)<br />
<br />
With new things coming in, people need words to describe them but there are no ready expressions at hand. The metaphorical use of some expressions will do the job as it will reflect the same essence of the objects through metaphor. The second type is created with the arrival of new phenomenon. For instance, “APEC蓝” is employed to describe the quality air and the exceptionally blue sky in Beijing during the APEC meeting in 2014. And “蒜你狠”is used to illustrate the price of garlic which soared more than 100 times in 2010, even outstripping meat and eggs. (Ou Yangyin 2000,24)<br />
<br />
A great number of new phenomena and new concepts spring up, however, it’s hard to describe them with the existing words. Under this circumstance, the vocabulary system needs to produce more new words to meet the requirements of social communication.(Liu Miqing 2005,45)<br />
<br />
The advancement of globalization, communication and cooperation in some fields among countries are deepening day by day, which inevitably bring changes in language, and that is so-called “Chinese localization”. Loan words are “transformed” into Chinese words in accordance with the rules of pronunciation, semantics, structure and grammatical system of Chinese. (Li Chunjiang, 2015,63)<br />
<br />
In the mid-1970s, Taiwanese used “show--秀” as morphemes to match with "做" and "作". To the surprise of the editor, these newly created words were so well-received in the entertainment industry that a large number of words such as “歌舞秀、双人秀、真人秀、脱口秀”were produced. Nowadays, the neologism “秀儿” referring to those who like to show off their resources is widely accepted. Similarly, “博客、思客、播客、朋客、创客”appeared one by one. “客” was derived from “黑客(hacker)”, in other words, the word group of “X客” were generated. (Li Chunjiang, 2015,63)<br />
<br />
====1.2 Characteristics of Chinese Neologisms====<br />
<br />
In order to have better quality of translation of Chinese neologisms, translators need to have a deep insight into its characteristics. Chinese neologisms are characterized by cultural uniqueness, simplicity, vividness and uncertainty. (Kang Shiyong 2003,152)<br />
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Chinese neologisms come from a wide range of sources, but they all have roots in China. Some are based on Chinese culture. For instance, “山寨(mountain fastness)”originated from Water Margin, which used to refer to the place where the poor live. But when used online, the original meaning is transformed to plagiarism, imitation, parody and other popular cultural phenomena. Others are on the basis of customs. Take “红色炸弹(red bomb)” as an example. Since Chinese traditional wedding ornament is red, the word "红色炸弹(red bomb)" is used to describe the overwhelming wedding invitations. (Wang Weidong 2011,347)<br />
<br />
We are living in a fast-paced era. The speed of generation and transmission of information are accelerating. Under this situation, we crave for cost-effective communication. This status quo requires concise language. Chinese abbreviations exactly exemplify the simplicity. Abbreviations are condensed with rich information content, and effectively reinforce the expressiveness of Chinese vocabulary. Therefore, the number of abbreviations in vocabulary increases rapidly.(Wang Weidong 2011,349)<br />
<br />
The appearance of Chinese neologisms meets people's needs to describe an object or a phenomenon more vividly. Such as “人艰不拆” means that since life has been so hard, some things should not be exposed. And “酸菜鱼”is used for persons who are jealous, ugly, and redundant to make fun of themselves. “剁手党”refers to the addicted shopping crowd. They buy countless things, but often regret after calming down, even vow to chop off their hands if they don't act rationally next time. The vividness of Chinese neologisms adds humorous effects to the expression.(Wang Weidong 2011,350)<br />
<br />
With the crazy tempo of life, Chinese neologisms emerge in an endless stream. For one thing, with the increasing influence of network to people's life, online language is a shock to traditional language since many words are not compatible with Chinese language system. For another, neologisms fade away with the end of an event and are quickly replaced by neologisms with the times.(Wang Weidong 2011,351)<br />
<br />
===Chapter 2 Cross-cultural Translation Theory and Its Significance===<br />
<br />
As Chinese neologisms are rooted in Chinese culture, translators are supposed to turn to cross-cultural translation theory when translating Chinese neologisms into English. Hence, having a deep insight into it and its significance helps improve the quality of translation.(Fu Rong 2015,80）<br />
<br />
====2.1 Hornby’s Cross-cultural Translation Theory====<br />
<br />
Cross-cultural translation theory refers to translation across cultural divide and be less influenced by factors such as politics, religions, regions and ideologies. Cross-cultural translation theory was put forward by German translation theorist Mary Snell-Hornby. From her perspective, translation is a kind of cross-cultural communication. In this way, translators should not only have a bilingual ability, but also the cultural backgrounds of the source language and the target language. (Snell Hornby 1995,21)<br />
<br />
In reality, there are no two completely equivalent language systems. Each language has its own uniqueness in terms of word formation, sentence construction and expression, which is even more distinctive in translating into the target language with totally different economic, political, social and cultural backgrounds. Therefore, cross-cultural translation becomes a rigid demand. In the process of cross-cultural translation, translators are supposed to strike a balance between Chinese style and maximize the recipients’ understanding and acceptances’ of Chinese culture. (Snell Hornby 1995,24)<br />
<br />
Mary Snell-Hornby proposed that translators should skillfully switch the two languages in the process of translation as well as deeply dig into the culture backgrounds behind the two languages. In other words, translation is more bicultural transformation than bilingual transformation. (Snell Hornby 1995,30)<br />
<br />
In the process of translation, the cultural deposits have a direct bearing on the expression of words, its connotations and emotions. Hence, translators must take these factors into consideration in translation. Cross-cultural translation theory has the following requirements for translation, which can be divided into three aspects: first, to express the meaning of the source language. Second, to dig out the cultural connotation of the source language. Third, to convey the emotion of the source language. Only when translator meets the three requirements above can the quality of the translation be guaranteed.(Jing Huang 2019,433)<br />
<br />
====2.2 Significance of Cross-cultural Translation Theory====<br />
<br />
The significance of Cross-cultural Theory to English Translation of Chinese Neologisms can be divided into the following three aspects. The British historian Dr. Toynbee once said, it is not surprising to say that the 21st century belongs to East Asia led by China for China’s control over East Asia is not merely political, but cultural. Though East Asian countries such as Korea and Japan maintain their political independence, they are strongly influenced by Chinese culture.” Therefore, promoting English translation of Chinese neologisms is very important for enriching the world language system, improving China’s soft power and introducing Chinese culture into the world.(Snell Hornby 1995,47)<br />
<br />
=====2.2.1 Learning the Chinese Idiomatic Expression=====<br />
<br />
Translators can learn the rules of Chinese word-formation and characteristics of Chinese expression in the process of translating from the perspective of cross-cultural translation theory. There are great differences between Chinese and English word-formations. Take the three main forms of Chinese neologisms as example. Subject-predicate forms, such as “私聊” and“群聊”; Verb-object forms, such as: “煞风景”“抬杠”; Complementary forms, such as: “吓尿”and so on. (Kang Shiyong 2003,178)<br />
<br />
In English vocabulary system, most compound words are in the form of nouns, while Chinese has a variety of parts, such as verbs, nouns and adjectives. Translators can grasp the characteristics of Chinese word-formation through the translation and readers can understand the Chinese idiomatic expression. (Kang Shiyong 2003,179)<br />
<br />
=====2.2.2 Spreading Chinese Culture Contained in Chinese Neologisms=====<br />
<br />
Chinese neologisms are produced in China’s distinctive environment, containing culture with Chinese characteristics. They are epitomes of China's development in a certain period, carrying much social information. The world can learn about the development of China through Chinese neologisms. (Kang Shiyong 2003,181)<br />
<br />
It is an effective way to spread Chinese culture contained in Chinese neologisms through cross-cultural translation. For example, “打虎” and “拍蝇” have become buzzwords in China these years. In fact, both above two neologisms are political terms. The “tigers” refer to corrupt officials at higher level and “flies” at grassroots level. Accordingly, determination of Chinese government to take out “tigers” and swat “flies” can be seen through these coinage of new terms such as “打虎” and “拍蝇”. Therefore, cross-cultural translation helps spread Chinese culture contained in Chinese neologisms. (Kang Shiyong 2003,182)<br />
<br />
=====2.2.3 Conveying Emotion Expressed by Chinese Neologisms=====<br />
<br />
Emotional expressions are essential to translation of Chinese neologisms. Translation of Chinese neologisms from the perspective of cross-cultural translation theory helps to convey emotion expressed. (Kang Shiyong 2003,183)<br />
<br />
For example, it is not proper to translate“和事佬”into“peacemaker”. In Chinese, “和事佬”refers to persons who are unprincipled and blindly promote reconciliations, with derogatory meaning. While in English, “peacemaker” refers to those who create and safeguard peace, with commendatory emotions. Therefore, if the cross-cultural principles are violated in translation, there will be differences in the expression of emotions, which will hinder the expression of real emotions and lead to misunderstanding. (Kang Shiyong 2003,183)<br />
<br />
===Chapter 3 Methods of Chinese Neologisms Translation===<br />
<br />
To improve the quality of Chinese neologisms translation, translators need to have a full knowledge of problems existing in the process of the translation of Chinese neologisms, and then avoid them by choosing appropriate ways of translating and following principles of cross-cultural translation theory. The late start of English translation of Chinese neologisms results in the immature translation of Chinese neologisms both at home and abroad, with some problems existing in the process of the translation of Chinese neologisms. (Liu Miqing 2005,77)<br />
<br />
Nowadays, it is common to see rigid translation, which leads to failure to convey its true meaning. For example, if “我好方”is translated into “I’m so square”, it will confuse readers. In fact, this neologism refers to people in panic. As its word “方”pronounces similarly to the word “慌”，it is employed to make fun of those who can't distinguish between “f”sound and “h” sound. Similarly, “蓝瘦，香菇” can’t be translated into “blue monsters and shiitake mushrooms” for it refers to “I’m so sad that I’m going to cry”. Hence, rigid translation will result in misunderstanding. Not only should we make translations interesting, but also we need to ensure they are correct.(Li Chunjiang 2015,63)<br />
<br />
Many Chinese neologisms, after being translated into English, can express their meanings accurately, though fairly lengthy. For instance, if“无语”is translated into “have nothing to say”, it seems a little bit lengthy. We can translate it into“speechless”, instead. When translating Chinese neologisms, translators are supposed to use as few words as possible to accurately convey as much information as possible, making readers spend as little time as possible to understand them.(Li Chunjiang 2015,63)<br />
<br />
Till now, many neologisms lack Chinese uniqueness after being translated into English. For example, “杠精”will lose the uniqueness the word“精”carries if it is translated into“argumentative person”. In China, “精”commonly describe demons and ghosts, with derogatory meaning, such as those used in“白骨精”“蜘蛛精”and“蜈蚣精”. In this case, it is not proper to translate“精”into “person”. Therefore, we need to ensure Chinese culture be spread in the process of translation.(Li Chunjiang 2015,64)<br />
<br />
====3.1 Transliteration====<br />
<br />
Transliteration is the translation of Chinese neologisms into English which sounds similarly to Chinese. Transliteration of Chinese neologisms into English can fully retain the pronunciation of Chinese and traditional Chinese culture. What’s more, it is more efficient. Zeng Lisa once proposed that translators should accurately convey more information with as few words as possible, so that the audience can obtain the clearest and smoothest information with as little time as possible. Transliteration gives priority to efficiency and can meet the requirements of the fast pace of modern society, improve the communicative efficiency of readers, and save space for readers' cognitive ability to play. (Fu Rong 2015,81)<br />
<br />
For example, "大妈" is transliterated into "dama" and entered the Oxford dictionary. In addition to this, there are a sea of transliterations of Chinese neologisms in modern English vocabulary, for example: "风水" (fengshui), "八卦" (bagua), "太极" (taichi), "气功" (qigong), and "武术 "(wushu), "功夫" (kungfu), "胡同" (hutong), "麻将" (mahjong), "叩头" (while), and so on. Transliteration makes Chinese neologisms widely spread and its culture behind. However, if translators stick to the literal interpretation or explanatory translation of some words, it may lead to cumbersome words and poor quality. (Fu Rong 2015,82)<br />
<br />
====3.2 Literal Translation====<br />
<br />
Literal translation is one of the efficient way of translation. Literal translation enables us to directly find equivalent expressions in English in terms of form, style and connotation, which is the perfect embodiment of "commonness" between English and Chinese. Above all, literal translation helps promote Chinese culture. Language carries and transmits culture, as it is the heart of the cultural system. Culture influences and even shapes language, which is the foundation of language and the source of innovation. In the current context of cross-cultural communication, translation is not only a process of language conversion, but also a process of cultural transplantation. (Fu Rong 2015,82)<br />
<br />
The transmission between eastern and western cultures is practical in theology, but it is limited in reality. Chinese neologisms are the most active part of Chinese vocabulary, which reflect the way of thinking, values, customs and lifestyles formed by the Chinese people in the new natural and social environment. Therefore, literal translation works for spreading Chinese culture. (Fu Rong 2015,83)<br />
<br />
In modern English, examples of literal translation of Chinese neologisms can be found everywhere, such as “一国两制--one country, two systems”, “二孩政策--two-child policy”, “希望工程--Hope Project” and “好久不见long time no see” and so on. Literal translation is straightforward, concise and efficient. Not only can it effectively reduce the boredom caused by the transformation from Chinese to English, enrich the expressiveness of English, but also maximize the retention of Chinese cultural. Therefore, it is necessary to interpret or add annotations in the context, otherwise it is difficult to convey its Chinese characteristics and cultural connotation. (Fu Rong 2015,83)<br />
<br />
====3.3 Free Translation====<br />
<br />
Free translation is another way of translating, which emphasizes the relative independence of both Chinese and English. On the one hand, differences exist in different language systems including grammatical constructions and expressions. On the other hand, there are quite a few distinctions between different cultures including historical traditions, religious beliefs and even ways of thinking, ways of thinking. Therefore, sometimes free translation is required to avoid misunderstanding and disputes. Free translation refers to reproduce the matter without the manner, or, the content without form. Put another way, it explains the general idea of Chinese neologisms. (Fu Rong 2015,84)<br />
<br />
For example, “豆腐渣工程” refers to the construction project that collapsed or did not comply with relevant regulations due to cutting corners in the construction process. It is translated into English as “jerry-built project”. “白色污染”, the pollution of the environment by plastic waste that is difficult to degrade, is translated as “plastic pollution”. In a word, although the paraphrased neologisms need not strictly stick to Chinese, it can better reflect the meaning of Chinese. (Fu Rong 2015,84)<br />
<br />
===Conclusion===<br />
<br />
The emergence of Chinese neologisms demonstrates a new face of China. Neologisms are new in content, form, and content, which are produced to express new concepts and phenomena. However, due to the obvious cultural differences between China and western countries, there are many obstacles in the course of translating Chinese neologisms into English. Neologisms are perhaps the number one problem for non-literary translators and professional translators. Under this circumstance, cross-cultural translation of Chinese neologisms becomes a prevailing trend. Cross-cultural translation refers to translating crossing cultural divide and being less influenced by factors such as politics, religions, regions and ideologies. (Ou Yangyin 2008,88)<br />
<br />
In a way, translating Chinese neologisms into English from the perspective of cross-cultural translation theory can help to promote understanding of Chinese. In another, it can effectively convey the emotions expressed by neologisms. Moreover, it can help to promote the spread of Chinese culture. (Ou Yangyin 2008,91)<br />
<br />
In spite of the continuous standardization and improvement of translation, there are still some problems in the process of translating Chinese neologisms into English, such as rigid translation, wordy translation and translation with cultural loss. English translation of Chinese neologisms may be a daunting problem, so we need translators with joint efforts, both stick to effective translation methods, flexible and innovative, and latest changes, in order to improve the overall quality of translation of Chinese neologisms, thus speak up aloud in the international community. In this paper, three main strategies are suggested, and they are transliteration, literal translation, and free translation. (Ou Yangyin 2008,143)<br />
<br />
To better translate Chinese neologisms from the perspective of cross-cultural translation theory, translators need to adopt compatible ways of translating with different types of Chinese neologisms and target readers. On the one hand, it is necessary to fully grasp Chinese neologisms, which requires translators to have more knowledge of Chinese cultural background and Chinese idiomatic expression. On the other hand, we should find the way of translating which is most accepted by readers. (Ou Yangyin 2008,155)<br />
<br />
Moreover, Chinese neologisms are constantly updated with the development of the society. If we do not keep pace with the times and know the latest meaning of Chinese neologisms, it may lead to misunderstanding. Therefore, translators should constantly supplement, update or revise the English translation of those Chinese neologisms without definite translation, which is an important guarantee to keep the English translation of Chinese neologisms accurate. Advancing with the times often requires translators to pay close attention to the post-translation effect. (Liu Miqing 2005,387)<br />
<br />
Plus, translators should also constantly draw on new English words. Chinese neologisms have strong timeliness, especially with the increase of Internet users, hence, at any one time emerge Chinese neologisms which are closely associated with the society. In short, in the process of translation, translators must pay attention to riding on the trend of the times so as to update the expression of the target language and readily accepted by readers. Update expressions means keeping up with the development of the times and use idiomatic English to illustrate new things, new words and new expressions. (Liu Miqing 2005,389)<br />
<br />
In other words, on the basis of grasping the exact meaning of Chinese neologisms, we should make it understood in English. Translators should not only improve their ability to understand Chinese, enhance their ability to translate Chinese into English, but also be keeping with the times so as to introduce more Chinese neologisms into English and continuously inject more Chinese elements into English. In this way, Chinese culture can be spread and the expression of English can be innovated.(Liu Miqing 2005,391)<br />
<br />
===References===<br />
<br />
*Baker Mona. In Other Words: A Coursebook on Translation [M]. London/New York: Routledge, 1992.<br />
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*Jing Huang. Study on the Influence of Cultural Construction and Cultural Deficiency on English Translation[A].He Nan: Proceedings of 2019 International Conference on Humanities,Cultures,Arts and Design, 2019.<br />
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*Kata. An introduction for translators, interpreters and mediators. [D].Manchester: St Jerome, 2004.<br />
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*Min Deng. Cultural Differences between Chinese and English Color Words and Their Translation[A].Hong Kong: Proceedings of 2019 International Linguistics, Education and Literature Conference, 2019.<br />
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*Newmark Peter. A Textbook of Translation [M].Shanghai: Shanghai Foreign Language Education Press, 2001.<br />
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*Pym. Translation and text transfer. An essay on the principles of intercultural communication [A].Frankfurt: Peter Lang, 1992.<br />
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*Snell Hornby, Mary. Translation studies: An Integrated Approach. Amsterdam: John Benjamins, 1995.<br />
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*Fu Rong付蓉.(2015).从跨文化的角度探讨汉语新词新语的英译[A Study of English Translation of Chinese Neologisms from a Cross-cultural Perspective].语文建设Language Planning<br />
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*Kang Shiyong亢世勇.(2003).《新词语大辞典》的编撰[The Compiling of Dictionary of Chinese Neologisms].辞书研究Lexicographical Studies<br />
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*Li Chunjiang李春江.(2015).汉语网络新词的英译探究[A Study of Chinese Online Neologisms].宁波工程学院学报Journal of Ningbo University of Technology<br />
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*Liao Yingying廖颖颖．(2008).论中国主流英语新闻报刊对中国特色词语的英译策略[Strategies of English Translation of Words with Chinese Characteristics Used by Chinese Mainstream English Newspapers].湖南师范大学学报Journal of Hunan Normal University<br />
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*Liu Miqing刘宓庆.(2005).''新编当代翻译理论''[''A New Edition of Contemporary Translation Theory''].北京：中国对外翻译出版公司 Beijing:National Translation and Publishing Company of China<br />
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*Ou Yangyin欧阳因.(2000).''朗文中国流行新词语''[''Langwen Chinese Neologisms''].北京：北京大学出版社 Beijing:Peking University Press<br />
<br />
*Wang Weidong王维东.(2011).网络热词汉译英探究[A Study of the English Translation of Chinese Online Neologisms]. 北京:''中国翻译'' Beijing: ''Chinese Translators Journal''<br />
<br />
*Zhang Jian & Tang Jianduan张健,唐见端.(1996).略谈汉语新词新义的英译[A brief Discussion on the English Translation of Chinese Neologisms].北京:''中国翻译''''Chinese Translators Journal''<br />
<br />
='''Translation of Dish Names'''=<br />
<br />
<br />
==On the C-E Translation of Chinese Dish Names: From a Functional Equivalence Perspective——刘洋诺Liu Yangnuo==<br />
<center>刘洋诺Liu Yangnuo, 202020080621.</center><br />
<br />
=== Abstract ===<br />
<br />
With increasing global influence, the task of cultural communication is a formidable project. Translation as a media plays an important role in cultural communication. ''A Bite of China'', a TV program to introduce Chinese dishes, has gained popularity at home and abroad, thus broadcasting Chinese dishes. But difficulties in translating Chinese dishes are evitable considering abundant culture-loaded expressions and complex cooking skills. The chapter discusses theoretical and practical significance of researching Chinese dish names. We summarize some point of views from other scholars. Also, we analyze the difficulties in translating Chinese cuisines from a functional equivalence perspective. We will discuss three strategies for translating Chinese dish names combined with translation examples.(Zhangtingli 2015,1-2)<br />
<br />
=== Keywords ===<br />
<br />
Chinese-English Translation; Chinese Dish Names; Functional Equivalence<br />
<br />
=== 题目 ===<br />
从功能对等理论浅析中式菜名的英译<br />
<br />
=== 摘要 ===<br />
<br />
中国国际影响力不断提高，文化交流的使命更加艰巨。翻译作为文化交流媒介，其重要性也不容忽视。中国饮食文化节目《舌尖上的中国》在海内外热播也进一步推动了中国特色饮食文化的传播，但是其丰富的文化内涵和多样的烹饪技巧也给译者带来不少困难。本文探讨研究中国菜名翻译的理论和实践意义，总结中国菜名翻译目前的研究成果。从功能对等理论出发，分析中国菜名翻译的困难，同时也结合翻译实例，提出三个中国菜名翻译的策略。<br />
<br />
=== 关键词 ===<br />
<br />
中译英；中国菜名；功能对等<br />
<br />
=== Introduction ===<br />
<br />
As the old Chinese saying goes, food is the God of the people. In other words, we regard food as the primary need. Chinese cuisine has a firm connection between our daily life and Chinese culture. But when it comes to Chinese cuisine, there are many aspects left for us to consider, such as the etiquette of dining table, dietary structure or habits, the art of dietary decorations and cultural connotation. In the chapter, we will mainly focus on Chinese dish names. From semantic linguistic point of view, there are two structure in a language. The surface structure is Chinese dish names themselves, but the deep structure is the meaning behind these dish names. It’s not surprising that we will discuss the relationship between some Chinese dish names and their cultural connotation in the later part of this chapter. Chinese dish names are endowed with Chinese culture through culture-loaded expressions or idioms. When we dive into our research, it’s easy to find out that behind some dish names from historical stories and anecdotes are layer upon layer of meanings. Although the majority of us understand the importance of translating Chinese dish names, good translations still remain in the dark. The reasons abound, ranging from a great variety of Chinese dishes and difficulty in fully understanding of cultural connotation behind Chinese dishes.(Chu Yiyi 2017, 3-7)<br />
<br />
The chapter takes functional equivalence coined by Eugene Nida as a theoretical basis. In the first part, we look back on previous studies on the C-E translation of Chinese dish names. In the second part, we try to discuss difficulties in translating Chinese dish names in terms of basic information and cultural backgrounds. In the third part, we review functional equivalence theory. In the last part, we turn to discuss the possibility of applying the theory into translation practice on Chinese dish names in order to improve C-E translation of Chinese cuisine. We consolidate commonly used strategies into three combined with translation examples in reality. And then we summarize what we have discussed before and to point out limitations of this chapter. The purpose of our research is to have a better understanding of our own culture and transmitting Chinese culture to foreigners. Apart from cultural aspect, cultural communication interconnects with economic and political aspect, which is one of reasons why China attaching much importance to cross-cultural communication and transmission.<br />
<br />
=== Previous Studies on the C-E Translation of Chinese Dish Names ===<br />
<br />
There are some scholars who have paved the way for our further researches. Among these researches, almost all of scholars share the same Chinese cultural background. Some of them describe strategies for C-E translation of Chinese dish names based on several translation theories. Others analyze the C-E translation of Chinese dish names at restaurants abroad. Zhang Tingli (Zhang Tingli 2015, 1-2) summarized six characteristics of Chinese dish names based on A Bite of China, a popular TV program in China. Below are six characteristics: place names plus ingredients, personal names plus ingredients, main ingredients plus supplementary ingredients, cooking procedures, various flavors and cultural elements. Li Weiwei (Li Weiwei 2017, 1-2) wrote a report on Chinese-English cuisine interpretation under the guidance of Skopos Theory, including the Skopos rule, the coherence rule, the fidelity rule and the loyalty rule. Che Yimo (Che Yimo 2019, 1-2) summarize three principles to analyze the menu translation quality of a Chinese restaurant based on cross-cultural communication theories. The three principles include semantic proximity, cultural communication and aesthetics. Xue Jingnan (Xue Jingnan 2015, 1-2) involves an analysis of the translation of Chineseness by Chinese-Candians in food discourse from a cultural perspective, which providing a glimpse into Chinese culinary identity. Similiarly, Lee Yi Yan (Lee Yi Yan 2016, 1-2) mainly focus on cultural and sociological phenomenon behind Chinese food. His research is based on two types of popular Chinese food narratives: Ang Lee's Eat Drink Man Woman published in 1994 with a televisual documentary series ''A Bite of China'' released in 2012. As the chapter published in International Communication of Chinese Culture (Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli 2018,1-2), four scholars collected from Malaysian Chinese weddings and the lunar new year celebration in order to investigate the concrete and abstract naming of Chinese dishes and to discuss the common cultural considerations underlying them. They found that concrete naming deals with the tangible aspects of a dish by incorporating method of preparation, taste/aroma, appearance of dish, as well as container used. Under the guidance of their chapters, we are able to explore more in this infinite sphere. We pay tributed to great efforts they have paid. While researches on the C-E translation of Chinese dish names have spread into most sectors, researches from a functional equivalence theory are few because previous scholars mainly apply Skopos theory and cross-cultural theory into their researches. In the chapter, we will discuss the C-E translation of Chinese dish names coupled with functional equivalence theory. In the next part, we will turn to existing problems in the C-E translation of Chinese dish names. (Zhang Tingli 2015, 1-2)<br />
<br />
=== Existing Difficulties on the C-E Translation of Chinese Dish Names ===<br />
<br />
(1) Difficulty in Transmitting Basic Information of Chinese Dish Names<br />
<br />
Different translation versions of a Chinese dish always make foreigners confused. For example, there are at least three versions of 炮弹鱼, including Shell fish, bullet mackerel and trigger fish. We often blur the lines between scientific name and general name in our translation. Also, sometimes we seem to ignore distinct difference between two things by using the same name to define them. For example, some translators use bamboo fungus and edible tree fungus to stand for竹笋 and 木耳 respectively, but in reality 竹笋is completely different from 木耳. There are some subtle differences among Chinese dishes. As Mo Chuanxia and Yue Lin (Mo Chuanxia & Yue Lin 2020,5) mentioned in their chapter, 水米籺is cooked rice pounded into paste with stuffing inside for worship or diet. 籺is a defining food for South China, especially in Guangdong provinces. It is totally different from cake or pastry in Western culture. The best way to translate it is to use explanatory words. Below are some C-E translations related to Chinese dishes: 黄馍馍(yellow steamed bun), 肉夹馍(the marinated meat in baked bun), 榴莲酥(crispy durian cake) and蒿子粑粑(crown daisy rice cake). Everyone who has ever eaten these four kinds of food will have an inkling of knowledge about the different flavor and shape between 黄馍馍and肉夹馍. Likewise, the word “sausage” is insufficient to translate 血肠, 腊肠 and 香肠. For some well-known Chinese food such as tofu, it’s unnecessary to translate it into bean curd as in 油豆腐(fried bean curd puff). It seems to be nonessential part in translating Chinese dish names because we often are encouraged to create our own translation. But for long-term effects, chaos will lead to negative impact on economic benefits of those Chinese dishes and cross-cultural communication. (Mo Chuanxia & Yue Lin 2020,5) <br />
<br />
Judging from a great variety of cooking techniques in many Chinese dish names, they bring a lot difficulties in the rendering of Chinese cuisine. In Chinese, there are a lot of verbs to describe how to cook. I list some common verbs below: 炒, 煮, 炖, 炸, 煎, 煲, 蒸, 烧, 焖 and 拌. But when it comes to C-E translation, we translators seem to ignore these verbs and use the same "with" structure to translate all of them as in 莴笋炒火腿(Stir-fried ham with asparagus lettuce), 莲藕炖排骨(Stewed ribs with lotus root) and 虾子焖茭白(Shrimp roe stewed with cane shoots). On top of these commonly used verbs, some verbs are really difficult to understand for native speakers who are unfamiliar with cooking, let alone for foreigners. The four words list below is a case in point: 煸, 焙, 焗 and 烩. The reason behind this phenomenon lies in lacking language about cooking techniques. The word list in this paragraph is more about the duration and degree of heating while cooking Chinese cuisine. As a translator, we should not only know general translation skills that can applied to a large number of texts, but also should have the inkling of other fields. Without background knowledge on cooking procedures, they will be stumbling blocks for translators striving for concise and accurate renderings. (Chu Yiyi 2017,13)<br />
<br />
After discussing cooking techniques in Chinese dish names, we will turn to the different flavor of Chinese cuisine. When burying myself into oceans of Chinese dishes, I divide all sorts of flavors into two categories. In the first category, word list includes 酸辣, 三鲜, 川味, 麻辣, 卤味, 家常, 酱香, 五香, 香辣 and 酥. In the second category, 孜然, 铁板, 鼓汁, 姜汁, 泡椒, 糖醋 and 蒜泥 will put in a group because these nouns mainly derived from ingredients and cooking utensils rather than the flavor itself. The main function of these words are not referential but beautifying. The flavor of delicious Chinese cuisine was represented by these beautifying words, thus triggering mouth-watering effect. But it's hard for target reader to get the same effect as source reader through translation due to lacking equivalent words and expressions. Likewise, some Chinese words that refer to all sorts of food don't have equivalent one in English such as 什锦, 八宝 and 拼盘. If we translate them into "all sorts of food", the aesthetic effect weaken. Whereas the translation loss and gain are inevitable, underlying aesthetic effect plays an imporant role in translation process. On top of this, cuisines with Chinese characteristics lead to translation problems. Below are some Chinese dish names: 红豆沙, 撞奶, 龟苓膏, 木瓜雪耳羹 and 蛋白果糖水. Lexical vacancy leads to losing the adding touch that brings a work of art to life. Many translators tend to use word-for-word rendering to translate these Chinese dish names such as 红豆沙(orange flavored red bean paste). Since Chinese dish names not only contains basic information of main ingredients and cooking skills but also mirrors culinary identity and wisdom, translators are supposed to pay considerable attention to convey layers of meaning in Chinese dish names.(Che Yimo 2019, 6)<br />
<br />
(2) Difficulty in Considering Different Cultural Backgrounds<br />
<br />
Diffference between Western culture and Chinese culture leads to problems in culture-loaded Chinese dish names. Chinese dish names are endowed with good omen. 鸳鸯锅(double-flavor hot pot) is a case in point. In Chinese culture, 鸳鸯 is a symbol of beautiful love and perfect marriage. But the beautiful underlying meaning lost in Western culture. Appropriate ways to deal with culture-loaded words or expression become an issue in the C-E translation of Chinese dish names. Though double-flavor hot pot conveys the basic information of this dish, signified meaning still remains in the darkness. Likewise, attention-grabbing Chinese dish names combined with Chinese culture background lead to translation problems such as 刀板香(sliced salted pork) and 片儿川(noodles with preserved vegetable) . 刀板香 is a traditional pickled food in Anhui province. Through its dish names, it's difficult to know the main ingredients of this dish. A story lies behind the dish: When a person called Hu Zongxian came by one of his teachers, the wife of his teacher treated him with a delicious dish made by pork slices. Hu Zongxian felt satisfied with the dish and named it as "刀板香". 片儿川 is the most well-known dish in 奎元馆(a famous restaurant in Hangzhou). In the Qing Dynasty, there were many examinees rushing to join a ancient test for selecting officials in Hangzhou, Zhejiang. Examinees from all over the country gathered in Hangzhou. In order to attract them, the shopkeeper supplied noodles made of pour-sweet vegetables, bamboo shoots, and pork slices. Three eggs were added to breakfast noodles, which contained a good omen for examinees. Therefore, a large number of examinees often came to eat noodles because Kuiyuan’s noodles were so cheap. Later, one of the examinees was got number one in a round of test. When he went to the store to thank the owner, he found that the restaurant didn't have a name. So he named it "Kuiyuan Hall". Since then, 片儿川 in Kuiyuan Hall has become famous and tables in Kuiyuan Hall are in full bloom. All those who come to Hangzhou to take the exam will come here to eat noodles for good luck. 片儿川 has specially meaning for the person who are going to test. Similarly, foreign foods invade into our daily life with increasing cultural communication. The origin of 罗宋汤(Borscht) is in Ukraine. 罗宋 is the transliteration of Russian and is originated from the early Shanghai Pidgin English. Russian Borscht (Borshch) is another commonly used name. During the October Revolution, a large number of Russians moved to Shanghai. They brought vodka and Russian-style western cuisine. The first western-style cuisine restaurant in Shanghai was opened by the Russians. This soup evolved from the Russian-style red cabbage soup. The Russian-style red cabbage soup is spicy and sour but Shanghai people are not used to it. Later, influenced by local taste, it gradually formed a unique Shanghai-style borscht. In Shanghai-style borscht, we take beets as the main ingredient with supplements such as potatoes and carrots, spinach and beef, cubes and butter. From what we discussed before, we can conclude that Chinese dish names often pay considerable attention to good connotation. Abstract meaning mainly derived from legends, idioms, historical events and auspicious words. When we start to translate Chinese cuisine, cultural considerations are indispensable part to consider. It should be noted that translators take the responsibility to fill the gap between Chinese culture and Western culture. (Mo Chuanxia & Yuelin 2020, 7)<br />
<br />
Except for source cultural background, target cultural background is also of great importance. When it comes to cultural taboos, 龙(dragon) is the first symbol coming to our mind. Whereas 龙 are often embedded with good connotation in Chinese culture such as good fortune and bright future, 龙 often stands for brutal animal or person as in the well-known epic Beowulf. Below are some Chinese dish names with 龙: 龙抄手 (Easter Bunny Wonton), 龙须面(fine noodles) and 乌龙吐珠 (Sea Cucumber with Quail Eggs). Some translators replace dragon with bunny due to different preference between Chinese culture and Western culture. Others omit word-for-word translation, rather emphasizing the main ingredients of the dish. In addition, some Chinese dish names with internal organs such as intestines or blood may keep target readers at bay. For example, in 肠粉(Steamed vermicelli roll) and 脑花(brain or brain flower), the former hightlights main ingredients rather than being confined to word-for-word translation, but the latter fails to arouse target reader's appetite. Further explanation and translation skills are involved in these dish names. Other examples include 夫妻肺片(Sliced Beef and Ox Tongue in Chili Sauce) and 撒尿牛丸(juicy beef ball). Word-for-word translation can be confusing or even disgusting for people who are unfamilar with Chinese dishes. 夫妻肺片 is a well-known dish mainly made by ox tongue, tripe and beef. Guo Chaohua (husband) and Zhang Tianzheng (wife) created the dish. Nowadays, it becomes part of Chuan cuisine. Contrary to the dish name, lungs of different animals are not the main component of the dish because 肺片 is originated from 废片. 废片 is a humourous name for all sorts of sliced internal organs. Likewise, though juicy beef ball conveys the basic information of the dish, it loses its attraction and refreshing impression. Therefore, target readers will have totally different feeling from source readers. The equivalence between SL and TL can be broken. In the next part, we will have a brief review of functional equivalence theory in order to discuss the application of the theory into C-E translation of Chinese dish names.(Wu Tingting 2017, 4)<br />
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=== Functional Equivalence Theory ===<br />
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Functional Equivalence put forward by Eugene. A. Nida, a renowned American linguist and translation theorist. Functional equivalence theory focus on the verbal comparison between the SL and TL. Nida attempts to offer a new way to produce an equivalent, taking the relationship of the receptor to the text into account. Functional equivalence theory developed from dynamic equivalence. He defined dynamic equivalence as "the quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors. Translating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style” (Nida 1969, 200). In the later works, he thought that the adequacy of a translation depended on “the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made” (Nida 1993, 127). Under the influence of Eugene. A. Nida, other subsequent scholars also put forward their own understanding of functional equivalence. In the views of Christian Nord, the translator recreates the text in target language by keeping some source-text information or linguistic elements invariant and adapting the rest to the receivers’ background knowledge, expectations and communicative needs or to such factors as medium-restrictions and deixis requirements(Yue Siwei 2013, 61-68). The term the closest natural equivalent implies that the rendering must be readable (related to the language form) and understandable (related to the content) to the target receptors, since different languages have different features of grammar and lexicon. Functional-equivalence requires the highest degree of proximity (Zhang Qing & Wang Jiaqi 2010, 880-888). The translation is a reproduction process of source text in target language, observing the target culture. The target language features in terms of contents, sentence structure and lexis should be considered as criteria to adapt the source text before translating. The source text elements that do not fit in target culture should be revised or even neglected in translating so as to transfer the flavor of source text while not violating target culture. (Nida 1993, 127)<br />
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In Nida's view, the success of the translation depends above all on achieving equivalent response. It is one of the four basic requirements of a translation, which are 1. making sense; 2. conveying the spirit and manner of the original; 3. having a natural and easy form of expression; 4. producing a similar response. He pays great attention to equivalence and reader's response. Nida's functional equivalence theory has gone through three stages of development ranging from formal equivalence and dynamic equivalence to functional equivalence. The core of Nida's theoretical framework is mainly functional equivalence. Functional equivalence is mainly to enable translation and original text to be equivalent in language function, rather than language form correspondence. The reader of the target language should fully understand the customs, social consciousness and habitual expression mentioned in the original context. This receptor-oriented approach considers adaptations of grammar, of lexicon and of cultural references to be essential in order to achieve naturalness. The target language should not show interference from the source language and the foreignness of the source text setting is minimized. Except for equivalence, reader's response pays an important role in functional equivalence theory. In contrast with traditional translations views towards the source text and the target text, functional equivalence translation pays considerable attention to the receptor‟s response and the naturalness of the target language rather than language forms as formal equivalence. Though later translation theorists critize Nida's functional equivalence given the impossibility of achieving functional equivalence in translation process, his functional equivalence has still paved the road away from traditional translation views by instilling fresh views into translation studies. Functional equivalence theory provides a glimpse into dealing with the relationship between target text and related cultural expectations. For real and practical translation, functional equivalence set the standard for what good translation is. So in the next part, we will discuss the application of this theory in the C-E translation of Chinese dish names. (Jeremy Munday 2016, 126)<br />
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=== Application of Functional Equivalence Theory in the C-E translation of Chinese Cuisine ===<br />
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4.1Princples of C-E translation of Chinese Cuisine<br />
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Principles on C-E translation abound given different original texts. When it comes to C-E translation of Chinese Cuisine, two principles should be mentioned. What comes first is faithfulness. The translator is supposed to translate the basic information of Chinese cuisine. Sometimes, ingredients and cooking procedures should be included into the translation process. The main purpose of our translation is to inform target readers, especially foreigners who know nothing about Chinese. In Chinese, we often use the number three to represent three kinds of ingredients. Therefore, we translators should list three ingredients clearly in translation process. For example, in 扣三丝,some translators render it into Chicken, mushroom, ham threads in consommé. Though this rendering is in great detail, target readers can catch the point quickly. But for other larger numbers such as five and eight, listing all ingredients will lead to clumsiness. 八宝菠菜(Spinach with Eight Delicacies) is a case in point. This is the living proof for precise and clear translation. Faithfulness is not equal to word-for-word translation. Various translation skills should be involved in translation process in order to arrive at the principle of faithfulness. But the principle of faithfulness is not enough for a good translation. (Qing Zhang & Jiaqi Wang 2010, 880)<br />
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It’s noted that distinct cultural difference plays an important role in cultural communication. If a translator fails to delivery cultural connotation in a Chinese cuisine, these cultural-loaded dish names lost their attract towards foreigners. Even though native speakers are able to understand what a Chinese cuisine refers, the functional equivalence is out of balance. The purpose of our study is not only to provide a glimpse into informing foreigners when they barge into a Chinese restaurant, but also to spread Chinese culture behind Chinese cuisine. For example, in 烩南北(Stewed Mushrooms with Winter Bamboo Shoots), target readers fail to get the meaning from original words. Literal translation doesn’t fit in this Chinese cuisine because ingredients and cooking procedures are difficult to understand unless we dig more information on the Internet. The origin of the dish name lies in two different ingredients. Bamboo shoots are most in the south of China and mushrooms are most in the north of China. The combination of bamboo and mushroom represents the combination of culture in two parts of China. The precious value of Stewed mushrooms with winter bamboo shoots also lies in the combination of two precious ingredients. The same goes for榆钱饭(Elm Seeds Meal). 榆钱 is originally an ingredient in Shangxi province. But the dish name also bodes well for well-off or prosperous future. Chinese people attribute their wish of getting more money into the word 钱(money). It sounds vulgar but the true wish is to live a better life. When translating Chinese cuisine, translators should consider the different cultural backgrounds in order to spare no efforts to broadcast Chinese culture. On top of this, some dish names are complicated to render them. For example, 龙, an image with red and gold color, refers to good wishes for prosperous future in China but it’s disgusting in Western culture. Therefore, when we translate龙抄手, the word 龙 should be replaced by other words. Some translators try to translate it into Easter Bunny Wonton. Also, the same goes for words referring to internal organ. 肠粉is a case in point. A dish name with intestines will lead to vomiting before eating. What’s more, the main ingredient in肠粉has nothing about intestines. Steamed vermicelli roll is a better translation version. The most scary and well-known Chinese dish name I have heard is 夫妻肺片. But the power of ingenious translation can help foreigners understand this dish and avoid awkwardness ahead of them. While broadcasting Chinese culture, culture taboos in the culture of target readers also need to be taken into our consideration. After we have put forward two principles for C-E translation of Chinese cuisine, the next part will discuss some strategies available for translators in the translation process.(Qing Zhang & Jiaqi Wang 2010, 885-888)<br />
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4.2Strategies for C-E translation of Chinese Cuisine<br />
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First and foremost, a large number of Chinese cuisines can apply literal translation in some way. The main cooking procedures, ingredients and skills should be very clear in dish names. Lexical equivalence is the main purpose of literal translation. Also, we can divide the application of literal translation into four parts. The first part is the combination of main ingredient and other supplementary ingredients. For example, in 羊肚包肉, roasted mutton wrapped in lamb tripe can avoid ambiguity. The most special ingredient in the dish is roasted mutton, which delivers some flavors to target readers. We can also render “番茄牛腩” into tomato and beef brisket. The spicy beef briskets and sour tomatoes arouse different feelings in the heart of target readers. Sometimes, the flavor of a dish makes itself clear in the name of a dish. When we use literal translation, the flavor of a dish such as剁椒 and 家常 cannot be ignored. For example, in剁椒鸭肠(Duck Intestines with Chili) and家常烧蹄筋(Home-Style Braised Beef Tendon), Chili and home-style not only inform foreigners of basic information of this dish, but also arouse a sense of taste in their mouths. The third part of the application of literal translation is the combination of utensils and ingredients such as 砂锅面(Casserole Noodles). In Chinese, 砂锅 is a utensil for cooking. But with increasing popularity of noodles cooking by casseroles, casserole noodles have become a Chinese dish. The last part of the application of literal translation lies in the combination of cooking methods, eating methods and ingredients. 手抓饼(Shredded Cake) is a case in point. Opposed to forks in Western culture, Chinese tend to use chopsticks. Therefore, Shredded Cake is a dish without using chopsticks or any other dinner sets. But literal translation is not a sliver bullet for all C-E translation of Chinese cuisine. Sometimes, a dish includes too much ingredients or cooking procedures. If we apply to literal translation in the case, we will sacrifice simplicity in order to maintain faithfulness. Also, some translators applied to literal translation with annotation in order to render dish names clearly. For instance, let’s take “长寿面”, a cuisine name from A Bite of China as an example. The translation provided in “longevity noodles”, followed by the annotation “the noodles are long and slim, and long is homophonic to ‘chang’ and slim to ‘shou’, ‘changshou’ means longevity”. In the case, not only can the foreigners know the basic meaning of the dish, they can also understand its cultural meanings (Chu Yiyi 2017, 9). Another example is螺蛳粉. Some translate it into Snail Rice-flour Noodles, a local snack in Liuzhou. Snail Rice-flour Noodles is very faithful to the Chinese dish name. But the translator added some explanations to emphasize local characteristics. The origin of Snail Rice-flour Noodles is in Liuzhou, Yunnan province. In the case, the translator tried to spread local culture in a dish name.(Chu Yiyi 2017, 9)<br />
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Secondly, dishes with local names can apply to transliteration such as兰州拉面 Lanzhou Beef Noodles), 金华火腿(Jinhua Ham) and重庆小面(Chongqing Small Noodles). Some local names have become a brand for selling. They emphasize the authentic flavor of these dishes in order to attract people from other places or countries. As for some culture-loaded dish names, we fail to find the equivalent words in English. That’s the reason why we resort to transliteration. It’s a translation method mainly depend on Chinese pinyin such as Lanzhou, Jinhua and Chongqing as we mentioned above. One of the perks of transliteration is to emphasize local characteristics and spread local cultures. But transliteration is not confined to this area. Some translators combine transliteration into literal translation. For instance, if we simply translate “东坡肉” literally into“Dongpo’s Pork” without any further explanations, the target readers will get confused if they first see the translation. Thus, explanation “Dongpo, a famous poet in Song Dynasty” needs to be added (Chu Yiyi, 2017). Some dish names are from foreign countries such as 生鱼片(Sashimi). Sashimi is Japanese way of speaking. Transliteration with sounds of foreign languages can apply to these Chinese dish names. Some translators also translate腌制泡菜 into kimchi rather than pickles cabbages, thus emphasizing Korean flavor rather than Chinese flavor. But there are few dish names originated from foreign languages. (Chu Yiyi 2017, 12)<br />
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Lastly, some Chinese cultural-loaded dish names fail to fit the framework of literal translation and transliteration. Translators should apply free translation into their translation process. There are four categories of free translation applied to C-E translation of Chinese cuisines: named according to the characteristics of ingredients metaphorically, named after historical allusions, named according to the production process metaphor and named after the meaning of good. As for the first category, 蚂蚁上树is a good example. The word-for-word translation of蚂蚁上树 is ants on a tree but it does not deliver the essence of the dish. The main ingredients of the dish are minced pork and fine vermicelli. The final dish is similar to ants on the tree, so Chinese give it a metaphorical dish name. Sauteed Vermicelli with minced Pork is a better version than the original translation. Some dish names are full of historical allusions such as霸王别姬. The deep-level meaning of the expression霸王别姬 is to reveal the tragic ending of a hero in history. But there is a coincidence for the combination of turtle and chicken in the dish 霸王别姬. Different from mandarin, Chinese people give a nickname “王八” for turtle. 姬in 霸王别姬 sounds similar to 鸡(chicken). The word-for-word translation of 霸王别姬 is farewell my Concubine, but turtle stewed chicken is easier to understand for target readers. As for the third category——named according to the production process metaphor, 驴打滚 is a case in point. 驴打滚 is one of the traditional snacks in the northeast China, especially in Beijing and Tianjin. It is a three-color snack with yellow, white and red. The final process of making is to sprinkle on the soybean noodles, which looks like wild donkeys rolling up of the loess in suburb, so we named it 驴打滚(Donkey Roll). But compared to donkey doll, fried chop rice cake shows the main ingredients of the dish, thus lowering the hurdles for understanding. As for the last category, 佛跳墙 is a case in point. The literal meaning of 佛跳墙 is that a Buddha jumps over the wall. But actually 佛跳墙 is a dish cooking all things in one pot. It comes from a story: when we open the jar, the smell of a dish become popular in other places as well. That attracts many Buddhas who jump over the wall to have a see. Also, the dish bodes well for longevity and reunion. That’s why we also call it 福寿全, a word full of good omens.From strategies discussed above, we can find that there is no fixed pattern for C-E translation of Chinese cuisines. We translators should bear these principles and strategies in mind and put them into practice in our translation process. The ultimate goal for our translation is to produce a simple but accurate translation to inform target readers, especially foreigners. (Siwei Yue 2013, 65-68)<br />
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=== Conclusion ===<br />
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With the popularity of Chinese culture, there has been a resurgence of interests in C-E translation of Chinese cuisine. In this chapter, I discussed the previous studies on this topic with functional equivalence theory in order to emphasize the importance of our research and try to find research gap among these chapters. After discussing the existing problems on C-E translation of Chinese cuisine, I summarized some principles and strategies that can apply to C- E translation of Chinese cuisine. But what I discussed in the chapter is only a panoramic view of Chinese dish names. There are eight classifications of Chinese famous cuisines ranging from Lu Cuisine and Chuan Cuisine, Yue Cuisine and Min Cuisine, Su Cuisine and Zhe Cuisine, Xiang Cuisine and Hui Cuisine. Under these eight Chinese cuisines, there are distinct differences in dish names considering region and ethnic group. As we know, one size can’t fit all. Aside from researches on Chinese dish names, cultural elements behind idioms related to Chinese dishes deserve more attention. (Yi-Yan Lee, 2016, 10)<br />
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=== References ===<br />
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*Caiqiao Huo, Xiaomei Du & Weichen Gu.(2020). The Metaphor and Translation of the Dish Names in Chinese Food Culture. Open Journal of Modern Linguistics (5) 423-428.<br />
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*Jiangnan Xue. (2015). A Chinese Bite of Translation: A Translational Approach to Chineseness and Culinary Identity. Ottawa: University of Ottawa.<br />
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*Kai-Chee Lam, Man-Ling Ng, Lay-Hoon Ang & Radina Mohamad Deli. (2018). Between concrete and abstract: the Malaysian Chinese way of naming dishes. International Communication of Chinese Culture (3) 247–259.<br />
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*Munday J. (2016). ''Introducing Translation Studies: Theories and Applications''. New York: Routledge.<br />
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*Nida, Eugene A. & Charles R. Taber.(1969). ''The Theory and Practice of Translation''. Leiden: E. J. Brill.<br />
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*Nida, Eugene. A.(1993). ''Language, Culture and Translating''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Nord, C. (2001). ''Translating as a Purposeful Activity: Functionalists Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.<br />
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*Qing Zhang & Jiaqi Wang. (2010). Application of Functional Equivalence Theory in English Translation of Chinese Idioms. Journal of Language Teaching and Research (6) 880-888.<br />
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*Siwei Yue. (2016). Functionalism Theory Applied in C-E Translation of Chinese Food Culture Text. Theory and Practice in Language Studies (1) 61-68.<br />
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*Yi-Yan Lee. (2016). Imaging Identity with Food: A Study of Cultural Translation in Ang Lee's Eat Drink Man Woman and Documentary ''A Bite of China''. Hong Kong: The University of Hong Kong.<br />
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*车宜默[Che Yimer].(2019). 跨文化交际视角下的中餐菜单英译案例研究[A case study of English translation of Chinese menus from a cross-cultural communication perspective].北京：北京外国语大学[Beijing: Beijing Foreign Studies University].<br />
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*李玮玮[Li Weiwei]. (2017). 目的论视角下的中国菜名汉英口译实践报告[A practical report on Chinese-English interpretation of Chinese cuisine names from the perspective of purpose theory].山东：山东大学[Shangdong: Shandong University].<br />
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*莫传霞,岳玲[Mo Chuanxia, Yue Ling].(2020).“再创作”翻译思想下的北海民俗饮食文化英译[The English translation of Beihai folk food culture under the idea of "re-creation" translation]. 广西教育学院学报[Journal of Guangxi Education College] (05) 78-81.<br />
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*屠易义[Tu Yiyi].(2017). 从文化角度谈中式菜名的英译方法[The English Translation of Chinese Cuisine Names from a Cultural Perspective].上海：上海外国语大学[Shanghai:Shanghai International Studies University].<br />
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*邬婷婷[Wu Tingting].(2017). 目的论视角下中式菜肴简介英译的翻译报告[A Translation Report on the English Translation of Chinese Cuisine Introduction from the Perspective of Purpose Theory].宁波：宁波大学[Ningbo: Ningbo University].<br />
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*吴慧琦[Wu Huiqi]. (2020). 中西方饮食文化差异与菜名翻译——评《中西方饮食文化差异及翻译研究》[Chinese and Western food culture differences and the translation of dish names--Review of "Chinese and Western food culture differences and translation research"]. 食品工业[Food Industry] (09) 364-365.<br />
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*张婷丽[Zhang Tingli].(2015). 目的论指导下的《舌尖上的中国》菜名英译策略[The strategy of English translation of the dish names of "China on the Tip of the Tongue" guided by purpose theory].湖南：湖南师范大学[Hunan: Hunan Normal University].<br />
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==The Untranslatability and Loss of Meaning in Chinese Dish Names Translation--Taking Hunan cuisine names an Example - 袁雨晨 Yuan Yuchen==<br />
<center> 袁雨晨 Yuan Yuchen 202020080665 </center><br />
===Abstract===<br />
Chinese food culture has attracted much attention both at home and abroad, and chinese cuisine is gradually going to global markets. Cultural differences make the translation of chinese dish names a challenge for translators. Taking Hunan cuisine an example, we try to explore the translation methods of chinese dish names from Catford's theory of untranslatability and Newmark's theory of loss of meaning, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.<br />
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===Key words===<br />
Untranslatability，loss of meaning，Hunan cuisine names<br />
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===题目===<br />
中国菜名的不可译性和意义的缺失——以湘菜菜名为例<br />
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===摘要===<br />
中国的饮食文化在国内外备受关注，中国菜也逐渐走向世界，文化差异使得中国菜名的译法给译者带来了挑战。试以湘菜为例，从卡特福德的不可译理论和纽马克的意义缺失理论来探究湘菜菜名的翻译方法，从而在翻译过程中规避问题，达成中国菜名的相对可译性。<br />
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===关键词===<br />
不可译性；意义缺失；湘菜菜名<br />
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===Introduction===<br />
Translation, as an indispensable means of the communication among different cultures, contributes a lot to the development of human civilization. But to translate the source language into target language accurately and perfectly is hardly impossible for every translator. Debates about untranslatability are one of the most heated issues about translation. On the one hand, we should insist that translation is possible due to the similarity of human experience, linguistic and cultural universality; on the other hand, we have to admit the fact that there are some insurmountable obstacles and difficulties in translation practices owing to linguistic and cultural disparities.Among cultural differences, the cuisine culture plays a very important role. The most outstanding example is Chinese cuisine culture which is different from most western countries. It is not only famous for daintiness but also the attractive dish names. (Wang Lijun 2008, 10)<br />
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The major concern of this paper is "The Untranslatability and Loss of Meaning in Chinese Dish Names". Chinese cuisine is regarded as a great wonder of collection of cooking skills in foreign people's eyes. Westerners are often attracted to the looks of Chinese dishes besides their delicious flavor and taste. While the sight of Chinese dishes brings pleasure, the names of dishes also catch much attention of westerners. When people from different countries enjoy Chinese dishes, they are often curious and eager to know the exact meaning of the dish name and its origin. Since the dish name is the first impression given to a diner when he or she decides to order a dish. So it is important to convey accurate information to the patron. Since Chinese cuisine culture has continued to be exported overseas, translation of dish names plays an important role and is faced with a high demand determined by the complex nature of Chinese cuisine culture.<br />
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Based on the Catford's theory of untranslatability and Newmark's theory of loss of meaning, taking Hunan cuisine an example, this paper explore the translation methods of chinese dish names, so as to avoid the problems in the translation process and achieve the relative translatability of the dish names.At first it illustrates the linguistic and cultural untranslatability. And it then emphasizes particularly on constitutions and fonctions of Hunan cuisine names. Finally, according to the classification of dish names, translation techniques are suggested and some of them are just the compensative measures to those untranslatable dish names.<br />
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===1.An Overview of Untranslatability, Loss of Meaning and Hunan Cuisine Names===<br />
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====1.1 Linguistic Untranslatability and Cultural Untranslatability Put Forward by J. C. Catford====<br />
Catford was the first translation theoretician who explored equivalence at different levels of language. He distinguished two kinds of untranslatability in A Linguistic Theory of Translation, that is, linguistic untranslatability and cultural untranslatability.<br />
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Catford thought that linguistic untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. <br />
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Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences, for instance, the names of some institutions, clothes, foods and dishes, abstract concepts, and the like.<br />
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According to Catford's view of untranslatability, the dichotomy mentioned above would not exist if it could be demonstrated that all instances of cultural untranslatability respond to "the impossibility of finding an equivalent collocation in the target language". This impossibility is, in his opinion, a case of linguistic untranslatability.<br />
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According to Catford, "Translation fails---or untranslatability occurs---when it is impossible to build functionally features of the situation into the contextual meaning of the TL text." (Catford 1965, 93)<br />
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====1.2 Loss of Meaning Put Forward by Peter Newmark====<br />
Peter Newmark analyzed the loss of meaning as follows:<br />
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First, if the text describes a situation which has elements peculiar to the environment, institutions and culture of its language area, there is an inevitable loss of meaning, since the translator's language can only be approximate to the source language. Unless there is already a recognized translation equivalent, the translator has to choose from transcribing the foreign word, translating it, substituting a similar word in his own culture, naturalizing the word with a loan translation, sometimes adding or substituting a suffix from his own language, defining it or paraphrasing, which is sometimes added in parenthesis or as a footnote to a transliteration.<br />
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Second, an inevitable source of loss is the fact that the two languages, both in their basic character and their social varieties, have many different lexical, grammatical and sound systems, and segment many physical objects and all intellectual concepts differently.<br />
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Third, the individual uses of language of the writer and the translator do not coincide. Everybody has lexical if not grammatical idiosyncrasies, and attaches "private" meanings to a few words. The translator normally writes in a style that comes naturally to him, desirably with a certain elegance and sensitivity unless the text precludes it. Moreover, a good writer's use of language is often remote from some of the conventional canons of good writing, and it is the writer not the canons that the translator must respect.<br />
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Last, the translator and the text-writer have different theories of meaning and different values. The translator's theory colors his interpretation of the text. He may get greater value than the text-writer on connotation and correspondingly less on denotation. He may look for symbolism where realism was intended; for several meanings where only one was intended; for different emphasis, based on his own philosophy or even his reading of the syntax. The resulting loss of meaning is inevitable and is unrelated to the obscurity or the deficiencies of the text and the incompetence of the translator, which are additional possible sources of this loss of meaning. Therefore, absolute equivalence can never be reached. A translator can't convey all the meanings of the original in his translation.(Tan Zaixi 2004, 215)<br />
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====1.3 Constitution and Functions of Hunan Cuisine Names====<br />
Hunan cuisine consists of local cuisines of Xiangjiang Region, Dongting Lake and Xiangxi areas. It is characterized by thick and pungent flavors. As a mirror of Chinese cuisine culture, dish names play an important role in transmitting Chinese cuisine culture to the whole world. Today, there are countless and various Chinese dish names, so it's so hard to translate them without a clear analysis of their constitutions and functions.<br />
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Many of the Hunan cuisine are named after the ingredients, seasonings, cooking methods, flavour or colour, shape. Hunan cuisine can be cooked in a variety of ways,which can be divided into cooking methods for hot dishes,such as stir-fried, fried, roasted, grilled, boiled, stewed, steamed and son on; and cooking methods for cold dished, such as frozed, mixed, marinated, smoked and so on. The flavour is the sensation caused by a substance that stimulate the taste buds, flavour can be divided into two categories: one is the natural single flavour, also called the basic flavour; another is the compound flavour made of two or more single flavour. The single flavour of Hunan cuisine is mainly salty, sweet, sour, spicy, bitter, fresh and so on; the compound flavour is mainly hot and sour, sweet and sour, salty and spicy, spicy and hot and so on.Most dish names are made of a combination of flavours and the name of the main ingredient, such as “酸辣鸡杂”、 “麻辣肚丝”. Spicy is a highly used word in Hunan cuisine names.Not many dishes are named directly with words that indicate colour (red, yellow, white, green, etc.) and shape (round, flat, pointed, square, etc.),but more often the colour and shape express the substance.For example, “金钱蛋”is named after a substance that has a colour and shape. “金钱” is borrowed from the coins in Chinese history which are round, square-hole. “菊花鱿鱼”“菊花” isn’t real chrysanthemum, but the shape of the finished dishes.<br />
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The utensils such as casseroles, stones pots, hanging pots, dry pots, flat pots, iron pots are used to serve the Hunan cuisine. So the names of kitchen utensils sometimes appear in Hunan cuisine names, the names of untensils and the main ingredients are combined to form the name of a dish, in order to show the characteristics of the dishes, such as “石锅玉兔”，“干锅鸡”，“砂锅熊掌”.<br />
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And there are many dishes which are named by means of metaphor are connected with allusion，a person's name or a place name. The names of dishes containing the name "组庵" and the name of the main ingredient in dishes are related to Tan Yanyan. Tan Yanyan (1880-1930), a native of Chaling in Hunan, was the governor of Hunan province after the Revolution of 1911. Tan Yanyan was a famous gourmet and played a major role in the innovation and development of Hunan cuisine at the time. (Zhang Qiang 2017, 19)<br />
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Above all, the constitution of Hunan cuisine names are various and mainly have the above mentioned features. Almost all Hunan cuisine names are characterized by elegance and try to convey a kind of aesthetic sense to diners.<br />
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A dish name usually keeps people informed of the main ingredients of the dish, and sometimes uses beautiful words to add aesthetic value and finally it will stimulate the diners' appetite. Particularly, Chinese dish names have a special function that is cultural function owing to transmitting cultures.<br />
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Informative Function<br />
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The informative function means that the communicative aim of language is to provide people with information. As the fundamental function of Chinese dish names, it supplies the basic information of a dish, such as the ingredients, seasonings, cooking methods and so on. Chinese cooking methods are famous for its variety and the ingredients. People can get these information through most of Chinese dish names. So when Chinese dish names are translated into English, this function should be kept completely. (Wang Lixia 2017, 19)<br />
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Aesthetic Function<br />
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If a dish were a work of art, the dish name would be a part of the art.Besides the informative function, there is an aesthetic value. Although not all Chinese dish names possess the aesthetic value, such as those self-descriptive ones, a lot of names formed by metaphors or other special means to bring the sense of beauty and satisfy the aesthetic need of people. The beautiful names such as“碧绿双脆”， “金银烩双丸”， “天麻炖双飞”， “蝴蝶飘海”, it’s difficult to identify the original ingredient, and the basic information of the dishes are deduce by metaphor,but which attract the diners to image, to get an enjoyment. The subtle integration of aesthetics and culinary science greatly enhance the aesthetic function of these dish names.(熊力游 2004, 84)<br />
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Cultural Function<br />
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Chinese dish names also function as a culture carrier. Numerous cultural words play a significant role to demonstrate the national specialties.“百鸟朝凤”, “全家福”, “龙女触珠” “桃园三结义”and many other culturally loaded terms are frequently used in dish names, which are unique to the Chinese culture. This is a best way to arouse foreigners' interests on Chinese culture.<br />
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===2.Reasons for the Untranslatability and Loss of Meaning in Chinese Dish Names===<br />
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====2.1 Differences of Thinking====<br />
There is a fundamental difference between the traditional Chinese concept of "unity of human and nature" and the traditional Western concept of "humanism", and the way of thinking and philosophies of each nationality differ. The food cultures of China and the West are therefore influenced by the obvious differences between them, and the same food cultures influence the naming of dishes in a certain way. Traditional Chinese philosophical thinking places emphasis on Qi and existence and non-existence, and in terms of cultural spirit and mode of thinking, this has led to the formation of a unity between human and nature, an emphasis on integral functions and a focus on ambiguity, which has led to the development of unique concepts in the science of food, namely the ecological concept of the correspondence between human and nature, the nutritional concept of food treatment and nourishment, and the concept of the harmonisation of the five tastes. <br />
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Westerners hold a rational and scientific concept of diet. They emphasise the nutritional value of the diet, the amount of protein, fat, calories and vitamins contained in the food, and pay particular attention to whether the nutrient content of the food is well matched, whether the calorie supply is optimal, and whether these nutrients can be fully absorbed by the eater. For example, Westerners generally do not eat animal offal or anything that they consider to be of no nutritional value, such as liver, chicken feet, duck heads, dog meat, etc., which are absolutely delicious in China and which Westerners may never have eaten in their lives. Some of the ingredients used in Chinese dishes are not offensive to diners in China, for example animals such as snakes and frogs. For good luck, Chinese names are often borrowed from inedible objects or animals that are taboo for Westerners, such as “红烧狮子头”. Such dishes are unacceptable to Westerners and can sometimes be offensive to them. (Cao Binbin 2016, 24)<br />
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====2.2 Different Beliefs and Values====<br />
Belief and value constitute an important part in culture. Chinese and westerners are living in different social background, having their own history and religion. So, disparity in value and belief is inevitable, such as Buddhism in China. It has history of thousands years. Some vocabularies in Chinese are related with Buddhism, such as “立地成佛”，“谋事在人，成事在天”.These expressions all reflect the great influence of Buddhism on language. In western countries, people have been more influenced by Christianity. Phrases like "man proposes God disposes"; "God help those who help themselves" are typical examples. But if“谋事在人，成事在天”is translated to "man proposes, God disposes", it disobeys Chinese belief which is the Buddhism rather than the Christianity.<br />
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The value of a certain culture is a set of behavioral standards for people to make choices and solve conflicts and it is usually displayed in people's philosophic and moral concept. The concept that is thought highly by one nation may be neglected by another nation. And this phenomenon becomes a great obstacle in the cross-cultural communication and translation. <br />
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As far as animal vocabularies are concerned, the value of Chinese and westerners are quite different. Take "dog" for example, Chinese often use them to guard door. In their concepts, dogs have nothing to praise. So vocabularies with dogs often have derogatory connotations, such as“狗腿子”，“狐朋狗友”，“狼心狗肺”，“狗眼看人低”，“狗改不了吃屎”.Whereas, in western countries, owing to dogs' loyalty, courage and intelligence, people regard dogs as their favorite and loyal friends and give great honor to them, such as "love me, love my dog", "lucky dog" and "every dog has his day". So long as westerners know that dog meat is cooked into dishes in China, they will feel shocked and horrible. Hence although the dish name“狗肉汤”is translatable, we had better avoid translating it or we should not treat westerners to eat dog meat. If it is unavoidable, we should explain those dogs are raised for dinners.<br />
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When translating, it is important to take into account the cultural differences, accepting psychology and eating habits of foreigners, otherwise it will be difficult to achieve the intended function and purpose of the translation. After all, although the translator "deals with individual words, he is dealing with two major cultures"(Liu Chuang 2012, 120)<br />
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====2.3 Different Customs and Living Environment====<br />
Custom refers to the way of living formed in the long-term development of human's history. It is embodied in various aspects of people's daily lives such as garment, etiquette, marriage, funeral, traditional dishes and so on, due to the different living habits and the customs of different people, which constitute a great obstacle in the cross-cultural communication and translation.<br />
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====2.4 Lexical Non-equivalence Concerned with Cultural Difference====<br />
The lexical non-equivalence generally refers to the non-equivalence of lexical meanings. As we all know, the meaning of a word, which is involved in many aspects, such as the denotative meaning, the associative meaning and so on, is not a simple concept. Therefore, there are several kinds of untranslatable phenomena concerned with the lexical non-equivalence.<br />
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====2.5 Absence of Terms====<br />
Absence of terms is a frequent phenomenon leading to untranslatability. It refers to the case that in translation we fail to find counterpart in target language. In Chinese, there are many terms as “风水”, “阴阳”, “属相”and so on. These words are derived from unique Chinese culture, which are almost impossible to translate to English, since there are no such things in western countries.<br />
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====2.6 Discrepancy of Semantic Association====<br />
Terms and expressions, as embodiment of culture, have rich meanings and profound connotations. Therefore discrepancies of terms lead to translation barriers inevitably. For example, dragon in English and “龙“ in Chinese represents different connotation though it is the same imaginary image. Owing to this difference, terms concerning dragon in these two languages differ greatly. To Chinese, “龙“ is something sacred and has been referred to as the ancestor of the Chinese nation-that's why Chinese people call themselves“龙的传人 (descendants of the dragon)“. “龙” is used frequently in Chinese daily life in order to convey a propitious meaning, such as in dish names“龙凤呈祥”，“二龙戏珠”and “青龙过海”.To westerners, however, the dragon is a symbol of evil. Many heroes in stories struggled against dragons which were slain in most cases.<br />
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Take “喜鹊(pied magpie)” for another instance. In Chinese culture, this bird is always regarded as a messenger of good news, for the first character of its Chinese name(喜)means "happiness". So the chattering of a pied magpie had the connotative meaning of "good news is coming". But in English culture, people pay more attention to the appearance of this black-and-white bird and the noises it makes. Then the connotative meaning of it in English is "a chatterbox". (Wang Lijun 2017, 28)<br />
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===3.Strategies of Untranslatability and Loss of Meaning of Hunan Cuisine Names===<br />
The purpose of translation is to communicate, therefore transfering the information is very important in translation. Regardless of the method of translation, it is important to convey as much information as possible about the main ingredients, cooking methods, etc., so that foreigners can understand them and communicate with each other. Clearly conveying information about the dishes means that the English translation of Hunan cuisine names can help people from other countries understand the basic information about the dishes, the unique cooking techniques and regional characteristics of Hunan cuisine, and appreciate the colourful culinary culture of Hunan. Some contain profound historical allusions or folk legends, while others have changed their names based on raw materials, shapes and cooking methods. This makes English translation difficult and makes it difficult to fully reflect the linguistic and cultural features of the Chinese language. In this case, the English translation of Hunan cuisine names should be purpose-oriented, so that foreign friends can understand as much as possible about the basic information of Hunan cuisine. The name of the dish should first of all ensure that the customer knows the ingredients， the supplementary ingredients, the cooking method and the flavour of the dish, so the most important thing when translating the name of a dish, whether it is realistic or associative, is that it should firstly convey its denotative meaning. In some cases, it is also possible to make major changes to the presentation of the translation, avoiding or diluting words in the dish that have strong symbolic meaning but are incompatible with Western culture, and keeping the basic content of the dish as far as possible in order to achieve the basic purpose and function of conveying the message of the dish. (Wang Caiying 2009, 108)<br />
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The names of some dishes are quoted from poems and idioms, and the English translation method of "literal+interpretative translation" can be used to express the specific meaning of the ingredients while retaining their distinctive national characteristics. Some of the common cooking methods used in Hunan cuisine, such as "stir-frying, roasting, boiling, stewing, deep-frying, steaming", etc., make the translation more effective.<br />
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====3.1 English Translations of Hunan Cuisine Names Based on Cooking Methods and Main Ingredient====<br />
The name of such a dish includes both the cooking method and the main ingredient, with the cooking method preceding and the main ingredient following. The English translation uses “cooking method (past participle of the verb)+main ingredient”, such as“炒生菜", where "炒" is the practice. "生菜" is the main ingredient, which translates as Sauteed Lettuce " and “花生炖猪蹄"，where“炖" is the cooking method, peanuts and pig's feet are the main ingredients, the name of the dish can be translated as“cooking method+main ingredient+and+main ingredient”,that‘s “Stewed Pig's Trotters and Peanuts".(Zhang Qiang 2017, 23)<br />
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====3.2 English Translation of Hunan Cuisine Names Based on "Ingredient and Main Ingredient" or "Main ingredient and Soup"====<br />
The names of such Hunan dishes mainly consist of main ingredients and ingredients, which form Hunan cuisine names as "ingredient+main ingredient", which can be translated in English as "main ingredient+with/in+ingredients". Connected by with or in. e.g."冬笋腊肉" and "蟹黄海参" can be translated respectively as “Preserved Pork (Smoked Pork) with Winter Bamhoo Shoot” and “Sea Cucumber with Crab Roe”. If the ingredient is soup, use the expression "soup+main ingredient", which is translated as "main ingredient+in/with+ Soup/Sauce". Yhe choice of in or with is determined by the actual "sauce". Use "in" if the main ingredient is immersed in the sauce, and if the sauce is separate from the main ingredient, or if it is poured over the main dish, we should use “with” e.g. "蜜汁白莲" is translated as "Lotus-seed in Honey Sauce"and "茄汁鱼片" is translated as "Sliced Fish with Tomato Sauce ".(Zhang Qiang 2017, 24)<br />
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====3.3 English Translation of Hunan Cuisine Names According to the Flavour and the Main Ingredients====<br />
When the name of a dish is "flavour+main ingredient", the English translation puts the flavour in the front and the main ingredient at the back, highlighting the taste of the dish, e.g. in "麻辣牛肉", "麻辣" is the taste. "牛肉" is the main ingredient, which translates as "Spicy and Hot Beef"and "酸辣" in "酸辣鸡杂" is the flavour, "鸡杂" is the main ingredient and it can be translated as "Hot and Sour Chicken Giblets".(Zhang Qiang 2017, 26)<br />
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====3.4 English Translation of Hunan Cuisine Names Based on Seasonings and Main Ingredients====<br />
The English translation of Hunan cuisine name in the form of "seasoning+main ingredient" can use the structure of "main ingredient+with+seasoning", such as "芥末鸡条" can be translated as “Chicken Strips with Mustard”, a literal translation can also be used in the original structure, such as “孜然牛肉” can be translated as "Cumin Beef".<br />
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====3.5 English Translation of Hunan Cuisine Names Based on Seasonings, Cooking Methods and Main Ingredients====<br />
Chinese Hunan cuisine names has the structure of "seasoning+cooking method+main ingredient", which can be translated in English as "cooking method (past participle of the verb)+main ingredient+ with+seasoning", e.g. "豆瓣酱烧肥鱼" can be translated as "Braised Fish with Thick Broad-bean Sauce" and "豆豉蒸排骨" as "Steamed Pork Chops with Lobster Sauce".(Zhang Qiang 2017, 26)<br />
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====3.6 English Translation of Hunan Cuisine Names According to the Colour and Shape of the Finished Dish====<br />
The names of such dishes are generally translated using the literal and free translation method. For example, "芙蓉鸡片" can be translated as "Fried Sliced Chicken with Egg White" and "菊花鱿鱼"as "Fried Chrysanthemum-shaped Squid".<br />
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====3.7 English Translation of Hunan Cuisine Names According to the Flavour and the Shape of the Raw Material after it has been cut====<br />
The English translation of Hunan cuisine names can be in the form of "flavour+shape+main ingredient", e.g. "麻辣" in "麻辣羊肚丝" denotes the flavour. "羊肚" is the main ingredient, and the goat tripe is shredded, which can be translated as "Spicy and Hot shredded Goat Tripe". (Zhang Qiang 2017, 29)<br />
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====3.8 English Translation of Hunan Cuisine Name According to the Cooking Method and the Main Ingredient and its modified Shape====<br />
Chinese Hunan cuisine names "cooking method+main ingredient+shape" can be translated as "cooking method (past participle of the verb)+shape+main ingredient", such as "干煸牛肉丝". "干煸" is the cooking method, "牛肉" is the main ingredient and "丝" is the shape of the modified ingredient, it can be translated as "Dry-fried Shredded Beef".(Zhang Qiang 2017, 29)<br />
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====3.9 English Translations of Hunan Cuisine Names from "Name of Person or Place + Main Ingredient" to "Name of Person or Place+Cooking Method + Main Ingredient"====<br />
In addition to the above principles, the names of such dishes should also be transliterated from the names of people and places, which is good for promoting the Chinese language and culture. The translation of Hunan cuisine names as "person's name+main ingredient" can be made directly. For example, in "组庵豆腐", "组庵" is the name of a person and "豆腐" is the main ingredient, which is transliterated as "Zu'an Tofuo".<br />
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The name of the dish "place name+main ingredient" can be translated as "main ingredient+，+place name+Style" with the main ingredient separated from the place name by a comma. For example, "湖南" in "湖南腊肉" is the name of the place, and "腊肉" is the main ingredient, which is translated as " Preserved Pork (Smoked Pork), Hunan Style", the name of a Hunan dish in the form of "place name+main ingredient" can also be translated into the form of "place name+main ingredient", e.g. "东安鸡" can be translated as "Dong' an Chicken".<br />
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The name of a dish can be translated in the form of "cooking method+main ingredient+，+person (place name)+style", e.g. "毛氏红烧肉", which can be translated as "Braised Pork, Mao's Family Style. "(Zhang Qiang 2017, 30)<br />
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====3.10 An English Translation of Hunan Cuisine Names as "Utensil + Main Ingredient"====<br />
Containers such as iron plates, dry pans, casseroles, etc. are also used in combination with the main ingredient to name the chinese Hunan cuisine names, which can be translated as “utensils+main ingredient”，e.g. “干锅茶树菇” is translated as Dry Pot (Griddle Cooked) Tea Tree Mushrooms, it can also be translated as“main ingredient+in/on+main ingredient”, e.g. “铁板牛肉”can be translated as Beef Steak Served on Sizzling Iron Plate. (Zhang Qiang 2017, 31)<br />
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====3.11 The English Translation of Hunan Cuisine Names that Do Not Reflect Information on Cooking Methods, Main Ingredients, Tastes, etc.====<br />
Some Hunan cuisine names do not reflect basic information such as cooking method, main ingredients, taste, etc. These names usually combine the colour, aroma, cooking method and stylistic features of the dish to give it a pleasant name. For example, “全家福” could be translated as Quan Jia Fu (A tonic recipe of chicken breast fried with sea cucumber peeled shrimp and squid, carrying the implied meaning of a happy family reunion) (Zhang Qiang 2017, 31)<br />
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===Conclusion===<br />
Chinese dish names are rich in connotation, vividly reflecting China's cuisine culture. Their English translations are an effective means to inform foreigners of Chinese culture. Therefore, it is of great importance to make a study on translations of these dish names. The current studies in this field have given an analysis to Chinese dish names' features, functions as well as the principles for their translation. (Wang Lijun 2017, 23)<br />
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This paper has made a tentative study of Chinese dish names from the angle of untranslatability and loss of meaning. The study covers the analysis of the untranslatability and loss of meaning caused by the differences between Chinese and English, from linguistic and cultural perspectives, taking Hunan cuisine names an example, the introduction of the constitution and function of dish names. Then since Chinese dish names play an important role in Chinese culture, according to untranslatabiltiy caused by culture differences between Chinese and English, the paper analyzes the untranslatable phenomena existing in the English translation of Chinese dish names from the aspects of thinking, beliefs and values, customs, and lexical non-equivalence. <br />
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Although there are many translated versions of various Chinese dishes nowadays, and some of them have been accepted by the public, it is undeniable that there are cultural obstacles which cannot be translated. If translators don't know untranslatabiltiy of dish names, they cannot translate them properly, since they couldn't avoid the obstacles and adopt some compensatory measures. strangeness in front of cultural differences.<br />
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A translation should on the one hand keep as much as possible the original flavor and on the other hand try to make it accessible to the target language readers.<br />
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===References===<br />
[1]Cao Binbin. 曹彬彬.(2016). 从翻译的不可译性看中式菜名英. [English Translation of Chinese Cuisine Names from the Perspective of Translation Untranslatability]. 英语广场. [English Square]. 24-25.<br />
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[2]J. C. Catford. (1965). A Linguistic Theory of Translation . London: Oxford University.93-95<br />
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[3]Liu Chuang. 刘闯.(2012). 浅析中餐菜名英译的不可译性及解决. [An analysis of the untranslatability of the English translation of Chinese cuisine names and its solution]. 校园英语. [Campus English]. 120-121.<br />
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[4]Tan Zaixi. 谭载喜. (2004). 西方翻译简史(增订版). [ A Brief History of Western Translation (Updated Edition)]. 商务印书馆. [The Commercial Press] 200-220<br />
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[5]Wang Caiying.王才英.(2009). 试论中国菜名的相对不可译及对策. [Experimental discussion on the relative untranslatability of Chinese dish names and Strategies].长沙大学学报. [Journal of Changsha University]. 108-109.<br />
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[6]Wang Lijun. 王丽君.(2008). 中文菜名的不可译性研究. [On Untranslatability of Chinese Dish Names]. 吉林大学学报. [Journal of Jilin University]. 10-13<br />
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[7]Wang Lixia. 王丽霞.(2017).《湘菜六味—湘菜缘分》汉译英实践报告.[A Report on the C-E Translation of the 3rd Chapter of Xiangcailiuwei].湖南师范大学.[Hunan Normal University]<br />
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[8]Xiong Liyou. 熊力游. (2004). 中华菜名功能与翻译处理. [Functions and Translation processing of Chinese Cuisine names]. 长沙大学学报. [Journal of Changsha University]. 84-86<br />
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[9]Zhang Qiang. 张强. (2017). 湘菜菜名词语与对外汉语教学.[Name of Hunan Cuisine in Teaching Chinese as a Second Language].湖南师范大学.[Hunan Normal University]. 18-33<br />
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==A Study of English Translation of Chinese Dish Names from the Perspective of Domestication and Foreignization -- Taking Hunan cuisine an Example - 邬香 Wu Xiang==<br />
<center> 邬香 Wu Xiang 202020080651.</center><br />
===Abstract===<br />
As a bright pearl in the storehouse of traditional Chinese culture, catering culture plays a more and more important role in the increasingly frequent cross-cultural communication. However, there are many problems in English translation of Chinese dish names, such as the use of direct and rigid expressions, the neglect of cultural connotations of dishes, and the lack of unified translation standards. Foreignization and domestication can effectively solve the above problems. From the perspective of foreignization and domestication this chapter takes the English translation of Hunan cuisine as an example and uses different translation strategies for realistic and freehand dishes from the linguistic and cultural levels. Although domestication and foreignization can not remove all the obstacles in English translation of dish names, they can help to accurately express the meanings of dish names, reflect their cultural connotations and promote cultural exchange and dissemination.<br />
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===Key words===<br />
Chinese dish names; English translation; domestication and foreignization; cross-cultural communication<br />
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===题目===<br />
异化和归化视角下中国菜名英译研究——以湘菜为例<br />
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===摘要===<br />
饮食文化作为中国传统文化宝库中一颗璀璨的明珠，在如今日益频繁的跨文化交流中的作用愈发重要。但是目前中国菜名英译中出现不少问题，主要包括使用直接生硬的表达方式、忽略菜肴文化内涵、缺乏统一的翻译标准。运用异化和归化翻译策略能有效解决上述问题。本章拟从异化和归化的视角出发，以湘菜英译为例，针对写实型和写意型菜肴从语言和文化层面使用不同的翻译策略。尽管归化和异化不能清除菜名英译中所有的障碍，但其有助于准确表达菜名含义，体现其蕴藏的文化内涵，促进文化交流与传播。<br />
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===关键词===<br />
中国菜名；英译；归化和异化；跨文化交流<br />
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===Introduction===<br />
After thousands of years of precipitation and inheritance Chinese food culture has emerged on the international stage and gradually gained the favor and recognition of foreigners. In today's society cultural exchanges between countries and nations are increasingly frequent. As a cross-cultural communication activity, translation refers not only to the process of language conversion, but also to the process of cultural transformation and dissemination. Because Chinese food contains a large number of cultural and artistic features, which reflect the Chinese cultural landscape, we have different translation versions in the process of translating Chinese dishes. This is not conducive to the spread of Chinese culture. It’s known that translation strategies of domestication and foreignization can retain the cultural elements in the original text to the greatest extent. As one of the eight major cuisines in China, Hunan cuisine has its unique characteristics and rich cultural heritage, so it is suitable to adopt domestication and foreignization in English translation. Many Chinese scholars focus on specific translation methods and skills in the research on translation of Chinese dish names.They rarely consider the translation strategies of foreignization and domestication. However, it is necessary to clarify what kind of translation strategy to adopt before choosing appropriate translation methods and skills, because the implementation of the former is reflected in the application of specific translation skills, while the application of the latter requires certain translation strategies . Therefore,in this chapter I will discuss the application of translation strategies of domestication and foreignization in the English translation of traditional Chinese dish names based on the corpus of Hunan dishes. (Xiong Bing 2014,84)<br />
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中国饮食文化历经数千年的沉淀和传承后，在国际舞台上崭露头角，逐渐得到外国人的青睐和认可。当今社会世界各国、各民族文化交流日益频繁，翻译作为一种跨文化交际活动，不仅指语言转换的过程，而且是文化转换和传播的过程。归化和异化策略能最大程度保留原文中的文化元素，解决目前中国菜名翻译过程中存在的一些问题。湘菜作为中国八大菜系之一，具有独特的特点和丰富的文化底蕴，适合采用归化和异化英译。中国许多学者对中国菜名翻译的研究多着眼于具体的翻译方法和技巧，很少从异化和归化的翻译策略高度来考虑。然而首先明确采用怎样的翻译策略，才能继而选用合适的翻译方法和技巧，因为前者的实施体现在特定翻译技巧的运用，同时后者的运用需依据一定的翻译策略。因此，本文将以湘菜菜品名为语料，探讨翻译策略在传统中国菜名英译中的运用。(熊兵，2014,84）<br />
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===1. Exiting Problems in English Translation of Chinese Dish Names===<br />
Chinese food culture is extensive and profound. It has a long history. The importance of English translation of Chinese dish names in cross-cultural communications between China and foreign countries is self-evident. However, there are many problems in the English translation of Chinese dish names, such as the use of direct and rigid expressions, the lack of unified translation standards and the ignorance of the cultural connotation of dishes. These problems make foreigners and some domestic English learners confused. Next I will analyze them in detail with examples.(Xia Ying 2016, 259)<br />
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中国饮食文化博大精深，源远流长。中餐翻译在中外文化交流中的重要性不言而喻。然而，目前中国菜名英译存在不少问题，诸如使用直接生硬表达法、缺乏统一翻译标准、忽视菜肴文化内涵等。这些问题不仅引起外国人的困惑，国内英语学习者亦云里雾里。下面我将结合实例具体分析。(夏瑛 2016, 259)<br />
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====1.1 The Use of Direct and Rigid Expressions====<br />
China has a vast territory and abundant resources. The eating habits and cooking methods in different regions of the country are different. Some dishes are named after myths, legends and allusions, while others are complex in cooking methods and various in ingredients. Direct and stiff expressions can‘t express the rich connotations of these dishes and even make people funny. For example, if "Jiaohua chicken, a whole chicken roasted in caked mud"(叫花鸡) is translated into "beggar's chicken"(叫花子的鸡), it does not reflect the origin and the cooking method of this dish. It is said that in the late Ming Dynasty and early Qing Dynasty a beggar in Changshu（常熟，a city of Jiangsu province） got a chicken by chance. He had no cooking utensils and seasonings. So he had to put the chicken into the mud to simmer and roast it. When the chicken was cooked, it knocked off the mud shell, and the aroma overflowed. It became a delicious dish. Another example is that "木须肉" is translated as "wood mustache meat"（木头胡子肉）. This translation is confusing and does not reflect the main ingredients of this dish. I think that it is appropriate and reasonable to translate it into "stir fried pork with eggs and black fugus". (Zhang Yang 2016, 48)<br />
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中国地大物博，全国各地区的饮食习惯与烹饪方法各不相同，其中一些菜肴以神话、传说及典故命名，还有一些佳肴烹饪方法复杂，食材多种多样。直接生硬的表达法不能很好表达这些菜肴的丰富内涵，甚至会让人啼笑皆非。比如，”叫花鸡”(Jiaohua Chicken，a whole chicken roasted in caked mud)若译成”Beggar’s Chicken”则完全没有体现这道菜的由来及做法。相传明末清初时，常熟一个乞丐偶然间得到一只鸡，苦于没有炊具和调料，只能将鸡处理后放入泥土中煨烤，鸡熟后敲掉泥壳，香气四溢，成为一道美味佳肴。又如，“木须肉”被译为”Wood mustache meat”（木头胡子肉），这种译法让人不知所云，更没有体现这道菜的主要原料。笔者认为将其译为”Stir-fried pork with eggs and black fungus”比较恰当合理。(张扬 2016, 48)<br />
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====1.2 The Lack of Unified Translation Standards====<br />
At present there is no uniform international standard for the translation of Chinese dish nayanmes, which leads to the emergence of multiple translation versions in the book market and restaurants. It brings inconvenience and trouble to foreigners and seriously affects the spread of Chinese catering culture. For example, there are several different translation versions of "麻婆豆腐" in China: bean curd with minced pork in hot sauce; Mapo Tofu; tofu made by woman with freckles. The last translation is not very appropriate and easy to cause disgust. Foreigners are familiar with the translation of "Mapo Tofu" and have already accepted it, so it is acceptable not to explain it. The first translation is to make people salivate. It reflects the method and raw materials of this dish. There are also many ways to translate "宫保鸡丁", including "Kung Pao chicken", "fried diced chicken in Sichuan style" or "sauteed chicken cubes with chili and peanuts". So many translation versions will not only make readers confused, but also fail to reflect the characteristics and cultural connotation of Chinese dish names. Therefore, the translation of the unified dish names is one of the problems to be solved in correctly understanding Chinese cooking culture. (Lin Hong 1991, 41)<br />
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目前，国际上没有关于中国菜名翻译的统一的标准，这导致在图书市场和餐厅内出现多个翻译版本，给外国人就餐带来不便与麻烦，严重影响了中国饮食文化的传播。例如，国内“麻婆豆腐”有以下几种不同的翻译：Bean curd with minced pork in hot sauce; Mapo tofu; Tofu made by woman with freckles.笔者认为，最后一种译法不是很贴切，容易引起反感。外国人已熟知并接受”Mapo tofu”的译法，故不解释亦可。第一种译法较为形象，体现了菜肴的做法和原料，让人垂涎欲滴。“宫保鸡丁”五花八门的译法包括”Kung Pao Chicken”, “Fried diced chicken in Sichuan style” 或”Sautéed chicken cubes with chili and peanuts”. 如此多的译名不仅会引起读者思维上的混乱，而且没有很好地体现中国菜名的特点与文化内涵。由此可见，统一菜名的翻译是正确领略中国饮食文化亟待解决的问题之一。 (林红 1991, 41)<br />
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====1.3 The Neglect of Cultural Connotations of Dishes====<br />
The differences between Chinese and Western cultures lead to the differences between Chinese and Western catering cultures, which in the final analysis stems from the different attitudes towards rationality and sensibility. Chinese people have strong perceptual thinking, so they pursue beauty and artistry. Chinese dishes are full of color, fragrance and other cultural connotations. Westerners pay more attention to rationality, truth and science. The names of Western dishes are easy to understand, and the raw materials and nutrients are relatively clear. For example, onion soup in French style(法式洋葱汤) is used in Western food, while "stewed snake and chicken"(龙凤呈祥) in Chinese food is the soup stewed with snake and chicken. Snake is regarded as a small dragon (Jiao 蛟) in China, and there is a folk saying that pheasant flies on the branch and becomes a phoenix(野鸡飞上枝头变凤凰). Therefore, the snake is compared to the dragon, and the chicken to the Phoenix, which is used to bless and praise things and others. The main ingredient of "more than every year"(年年有余) is fish. "Yu"(余) in Chinese refers to surplus, which is homophonic with "fish”(鱼), which expresses people's good wishes for a prosperous family and surplus every year. If foreigners do not understand the Chinese culture implied in these dishes, they will find this kind of translation very strange. Therefore, cultural factors must be taken into account in translating Chinese dishes to avoid misunderstanding. (Wang Junjian 2017，107)<br />
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中西文化的差异导致中西饮食文化的不同，而这种差异归根结底源于双方对待理性和感性的不同态度。中国人感性思维较强，故而追求美和艺术性，中餐讲究色香味俱全，通常含有祝福、美好等文化内涵。西方人则更注重理性、真理和科学，西餐菜名通俗易懂，原料和营养成分较为清楚。比如，西餐中的Onion soup in French style(法式洋葱汤),而中餐中的”龙凤呈祥”（Stewed snake and chicken）是用蛇和鸡炖的汤。蛇在中国视为小龙（蛟），且民间有“野鸡飞上枝头变凤凰”的俗语。故把蛇比作龙，鸡比作凤凰，用作对事物和他人的祝福和赞美。”年年有余”（More than every year）的主要食材是鱼，“余”在汉语中指剩余，与“鱼”谐音，表达人们对家业发达、年年有余的美好愿望。如果外国人不了解这些菜隐含的中国文化，则会觉得这种翻译很奇怪。因此，在翻译中国菜名时必须考虑文化因素，避免造成误解。(王君健 2017,107)<br />
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To a large extent, the above problems are caused by the fact that people pay attention to the intuitive feelings in the process of translation, ignore the cultural connotations of dish names, and use inappropriate translation methods. I will try to solve these problems by adopting translation strategies of domestication and foreignization from the linguistic and cultural levels. Next, I will introduce the two translation strategies and analyzes how to use them to improve the quality of translation in the process of translating Hunan cuisine into English. (Xia Ying 2016, 259+273)<br />
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以上问题很大程度上是因为人们在翻译过程中注重直观的感受，忽略菜名蕴含的文化底蕴，使用不恰当的翻译方法造成的。笔者试图从语言和文化层面采用归化和异化翻译策略来解决这些问题。接下来将介绍着这两种翻译策略并分析在湘菜英译过程中如何运用它们来提高翻译质量。(夏瑛 2016, 259+273) <br />
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===2. Translation Strategies of Domestication and Foreignization ===<br />
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====2.1 Definitions of Domestication and Foreignization====<br />
Domestication and foreignization are two different translation strategies in the process of translation. These two terms were first put forward by Lawrence Venuti in his book Translator's Invisibility according to the theory of German philosopher Schleiermacher. (Wang Shaofei 2006,30) Domestication refers to a translation strategy that localizes the source language, takes the target language or target language readers as the destination, and adopts the expressions that the readers are used to convey the content of the original text. It can help readers better understand the translation and enhance its readability and appreciation. Foreignization in the process of translation considers the linguistic characteristics of foreign cultures, absorbs foreign language expressions. It requires translators to approach the author and adopt the corresponding source language expressions to convey the content of the original text. It means that we should take the source culture as the destination. The purpose of using foreignization is to consider the differences of national cultures, preserve and reflect characteristics of foreign cultures and their language styles, and to retain the exotic sentiment for the target readers.（Su Songlonghua 2011）<br />
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“归化”和“异化”是翻译过程中两种不同的翻译策略。这两个术语最初是由劳伦斯韦努蒂( Lawrence Venuti) 根据德国哲学家施莱尔马赫( Schleiermarcher) 的理论在他的著作《译者的隐身》中提出的。(王少飞，2006, 30) 归化指把源语本土化，以目标语或译文读者为归宿，采取目标语读者所习惯的表达方式来传达原文的内容的一种翻译策略。归化翻译要求译者向目的语的读者靠拢。归化翻译有助于读者更好地理解译文，增强译文的可读性和欣赏性。异化在翻译上迁就外来文化的语言特点，吸纳外语表达方式，要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容，即以源语文化为归宿。使用异化策略的目的在于考虑民族文化的差异性、保存和反映异域民族特征和语言风格特色，为译文读者保留异国情调。（百度百科,宿松龙华，2011）<br />
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====2.2 Two Levels of Domestication and Foreignization====<br />
Foreignization and domestication should be investigated from the level of language form and cultural content. (Zhang Zhizhong 2005,46) On the one hand, at the linguistic level adopting the translation strategy of foreignization is beneficial to enrich the expression of the target language, but only in a few cases the purpose of translation is to show the language form of the source language. Domestication, because of its reader-oriented characteristics, can ensure that the translation is easy to understand, and it is favored by readers. Therefore, at the language level domestication is the mainstay and foreignization is the supplement. On the other hand, on the cultural level foreignization can retain the cultural elements and connotations contained in the source language as much as possible, which helps to spread foreign cultures, and its advantages are greater than domestication. However, it is impossible to completely adopt the foreignization strategy, because there are too large cultural differences in cross-cultural communication, and it is necessary to use domestication to remove communication barriers. Therefore, at the cultural level the principle of foreignization as the mainstay and domestication as the supplement is adopted. In addition, using domestication strategies at the language level can clearly express the meaning of the original text, which helps to better reflect the cultural elements expressed by the use of foreignization at the cultural level. In short, when the source language has distinctive national characteristics, the use of a combination of translation strategies of domestication and foreignization can maximize strengths,avoid weaknesses and promote cultural transmission.(Shen Sangshuang，Wang Shuqiong 2017, 87)<br />
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谈论异化和归化，应从语言形式和文化内容层面考察。（张智中，2005,46）一方面，在语言层面上，采取异化翻译策略有利于丰富目的语的表达方式，但是只有在少数情况下翻译的目的是展现源语的语言形式。而归化由于读者导向性的特点能保证译文通俗易懂，受到广大读者的青睐。故而在语言层面提倡主要采用归化策略，异化策略辅助的原则。另一方面，在文化层面上，异化能尽可能保留源语中蕴藏的文化元素和内涵，有助于传播异国文化，其优势大于归化。但是，完全采用异化策略是不可能的，因为在跨文化交际中存在文化差异过大的情况，需要采用归化来扫除交流障碍。因此，在文化层面上采用异化为主，归化为辅的原则。此外，在语言层面上采取归化策略能清楚的表达原文意思，有助于更好地体现在文化层面采用异化策略所表达的文化元素。总之，当源语具有鲜明的民族特色时，采用归化和异化结合的翻译策略能够扬长避短，促进文化传播。(沈桑爽，王淑琼，2017，87）<br />
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Theoretically speaking, foreignization and domestication are two opposite translation strategies. However, they are closely related and interact with each other in specific translation practices and applications. When domestication and foreignization are applied in the translation of Chinese dish names, the translator should deal with the relationship between the readers and the author. On the one hand, from the perspective of readers we should try our best to use their habitual expressions and consider their way of thinking and understanding ability to make sure that they can understand the translation. On the other hand, we should pay attention to retaining the essence of Chinese traditional culture contained in Chinese dish names, so as not to blindly please readers without knowing to change. This is the basic requirement of a qualified translator of Chinese dish names. (Su Songlonghua 2011)<br />
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从理论上看异化和归化这两种翻译策略是对立的，然而在具体的翻译实践和应用中二者有紧密的联系，且相互作用。在中国菜名翻译中应用归化和异化翻译策略时，译者应处理好读者与作者之间的关系。一方面，应从读者的角度出发尽可能用其惯用的表达方式，考虑他们的思维方式和理解能力，以达到他们能明白翻译内容的目的。另一方面，应注意保留中国菜名中所蕴含的中国传统文化精髓，做到既不一味取悦读者，也不不知变通（一成不变），这是一位合格的中国菜名翻译者的基本素养。( 百度百科 宿松龙华 2011)<br />
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===3. Application of Domestication and Foreignization in English Translation of Hunan Cuisine===<br />
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====3.1 Composition and Nomenclature of Hunan Cuisine====<br />
As one of the eight major cuisines in China, Hunan cuisine has the unique characteristics of color, flavor and taste of Chinese dishes, and its naming also shows different styles. Hunan cuisine can be generally divided into realistic dishes and freehand dishes, which describe their mood. The first type of dishes directly reflects the cooking elements. The second one usually uses rhetorical skills to endow dishes with certain cultural connotations according to their own composition. If foreigners don't understand Chinese culture,from literal translation they don't know the specific methods and raw materials of this kind of dishes, so it is difficult to understand their meanings. (Chen Wei 2007，108)<br />
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湘菜作为中国八大菜系之一，具有中国菜肴独有的色香味俱全的特点，其命名亦显示不同的风格。湘菜一般可分为写实型菜肴和写意型菜肴，写实型菜肴直接体现烹饪要素。写意型佳肴则通常使用修辞手法，根据其本身的组成赋予菜肴一定的文化内涵。如果外国人不了解中国的文化，单从字面翻译他们不知道这类菜肴具体做法和原料，难以理解其具体含义。(陈蔚 2007，108)<br />
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=====3.1.1 Realistic Dishes=====<br />
Realistic dishes are often named according to the combination of cooking elements. The cooking elements of Hunan cuisine mainly include raw materials(原料), seasonings(调料), knife techniques(刀法), taste(口味) and cooking methods(烹饪方法). Common main ingredients embody fish, meat, chicken, etc.; seasonings involve star anise(八角), cinnamon(桂皮), green onion(葱), ginger(姜), garlic(蒜); knife techniques are various, such as slicing(切片), shredding(切丝), cutting into wicker shapes(切柳) ; the taste is famous for its sour and spicy(酸辣), fresh and tender(鲜嫩), crisp and fragrant(酥脆) taste; the cooking methods are mainly sauted(爆), simmered(煨), stewed(炖), fried(炒), braised(烩) and steamed(蒸). The common combination methods include following three types: cooking materials + methods + knife method, such as sauted shredded pork with green pepper(青椒肉丝); seasoning + raw materials, such as bullfrog with ginger sauce and pepper(姜辣牛蛙), hot and sour radish strips(酸辣萝卜条); taste + cooking method + raw materials, such as smoked fish in five flavors(五香熏鱼). (Chen Wei 2007, 108)<br />
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写实型菜一般根据其菜肴烹饪要素的组合命名，湘菜的烹饪要素主要包括原料、调料、刀法、口味和烹饪方法。常见的主料包括鱼、肉、鸡等；调料有八角、桂皮、葱、姜、蒜；种类繁多的刀法如，切片、切丝、切柳等；口味以酸辣、鲜嫩、酥脆、香熏著称；烹饪方法以爆、煨、炖、炒、烩、蒸为主。常见的组合方式包括以下三种：烹饪原料+方法+刀法，如青椒肉丝（Sauteed Shredded Pork with Green Pepper）；调料+原料，如姜辣牛蛙（Bullfrog with ginger sauce and pepper ）、酸辣萝卜条（Hot and sour radish strips）；口味+烹饪方法+原料，如五香熏鱼（Smoked fish in five flavors)。(陈蔚 2007，108)<br />
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=====3.1.2 Freehand Dishes=====<br />
There are two types of freehand dishes. The first one is named according to the raw materials, colors, shapes or origin places of the dishes, which not only contains rich historical and cultural backgrounds and local flavors, but also expresses good wishes for good luck and has Chinese characteristics. These dishes are often named after allusions, legends or use metaphors, such as steamed glutinous rice ball (with meat / sugar in it)(姊妹团子), hotpot of snakeheaded fish slices as butterflies out of the soup(蝴蝶飘海). The second one refers to the names of people and place names related to dishes, which has distinctive local characteristics, such as Mao's braised pork(毛氏红烧肉), braised chestnut with green cabbage(板栗烧菜心), Changde rice noodles(常德米粉) and Lixian County stewed pork gut(澧县肠子). (Chen Wei 2007，108)<br />
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写意型菜包括两种类型。第一种根据菜肴的原料、色形或产地取名，使其不仅蕴含丰富的历史文化背景和地方风味，也表达了吉祥美好的祝愿，更具有中国特色。这些菜常以典故、传说命名或使用隐喻等修辞手法，如姊妹团子（Steamed Glutinous Rice Ball (with meat/sugar in it)）、蝴蝶飘海(Hotpot of snakeheaded fish<br />
slices as butterflies out of the soup)。第二种引用与菜肴相关的人名、地名命名，具有鲜明的地方特色，如毛氏红烧肉（Mao's braised pork）、板栗烧菜心（Braised chestnut with green cabbage）、常德米粉(Changde rice noodles)，澧县肠子(Lixian county stewed pork gut)。(陈蔚 2007，108)<br />
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According to the composition and nomenclature of Hunan cuisine and the high acceptability and comprehensibility of domestication and foreignization, translation strategies of domestication-based and foreignization-assisted translation of realistic Chinese dish names reproduces the original style well. The strategies of adopting foreignization as the main and domestication as the supplement for the English translation of freehand dish names can better convey the interesting characteristics of Chinese cuisine and the broad and profound cultural heritage. In the following I will use exemplification to analyze it from different perspectives. (Jiang Jun 2017, 203)<br />
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根据湘菜构成及命名方法和归化和异化的可接受度高和可理解性强的特点，翻译写实型中国菜名时采用归化为主、异化为辅的翻译策略很好地再现原作的风格，而针对写意型菜名英译采用异化为主、归化为辅的策略能较好地传达中餐妙趣横生的特征及博大精深的文化底蕴。下面我将从不同的角度使用例证法具体分析。 (姜君 2017, 203)<br />
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====3.2 At the Language Level Domestication is the Mainstay and Domestication is the Supplement====<br />
Domestication at the language level means that the English translation of Hunan dishes should use common and appropriate expressions in English to convey the meaning of Chinese dish names at different levels of linguistics such as vocabulary, semantics, and grammar, so as to ensure the acceptability of English translation of dish names for foreigners. (Shen Sangshuang，Wang Shuqiong 2017, 88)<br />
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语言层面的归化指湘菜的英译要在词汇、语义、语法等语言学的不同层面上，使用英语中常见、贴切的表达方式传达中国菜名的含义，以确保英译菜名在外国人中的接受度。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.1 Domestication at Lexical Level=====<br />
“童子鸡”can be translated as “Tender chicken”(嫩滑的鸡肉), but it cannot be translated as “chicken without sexual life”(没有性生活的鸡). According to this literal translation, “童子鸡” refers to chickens that have not mate. However, this dish originally emphasized that the chicken is tender and tastes very good, not the age of the chicken. Therefore, when translating “童子鸡”, the strategy of domestication is used at the lexical level. The word “Tender” is used to express the concept of “童子”, which means that the chicken is not mature enough. It expresses the essence of this dish vividly and avoids misunderstanding. This method is also applicable to the English translation of “鱼香肉丝”. “Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce”(蒜蓉猪肉丝或鱼香肉丝) refers to shredded pork mixed with minced garlic. The “fish fragrance”(鱼香) of this dish does not refer to the fragrance of fish meat, but a complex flavor composed of various seasonings such as pickled pepper, sugar and vinegar. The above-mentioned translation not only retains the original meaning of Chinese, but also arouses foreigners' associations with the smell of fish. (Lin Hong 1991, 41)<br />
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“童子鸡”可译为Tender chicken(嫩滑的鸡肉)，但不能译成“chicken without sexual life”。按照这种字面翻译，“童子鸡”指的是没有交配的小鸡。然而，这道菜原本强调的是鸡肉很嫩，口感十分好，而非鸡的年龄。因此翻译“童子鸡”时在词汇层面使用归化策略，用tender表示“童子”这个概念，指鸡尚未发育成熟，可传神地表达这道菜的本质，避免误解。这种方法同样适用于“鱼香肉丝”的英译。“鱼香肉丝”（Shredded pork with garlic sauce or Fish-flavored shredded pork in hot sauce）指混合着蒜末的肉丝。这道菜的“鱼香”并非指鱼肉的香味，而是一种用泡椒、糖、醋等多种调料组成的复合味道。上述译法即保留了中文的原意，又能引起外国人对鱼香味的联想。(林红 1991, 41)<br />
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In addition, pinyin can be used in English translation of dishes with Chinese characteristics which have been included in major foreign English dictionaries, such as wonton(馄饨), tofu(豆腐), jiaozi(饺子) and Shaomai(烧卖). These dishes are traditional Chinese food which has been widely accepted by foreigners. Moreover, the use of pinyin can promote Chinese and Chinese cooking culture. (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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此外，具有中国特色且被国外主要英文字典收录的，使用汉语方言拼音或音译拼写的菜名，英译时可使用拼音，如“馄饨”（Wonton）、“豆腐”（Tofu）、“饺子”（Jiaozi）、“烧卖”(Shaomai)等。这些菜肴都是已被外国人普遍接受的中国传统食品，使用拼音能推广汉语和中国饮食文化。(沈桑爽，王淑琼 2017, 88)<br />
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=====3.2.2 Domestication at Semantic Level=====<br />
Domestication at semantic level is conducive to convey the meaning of dish names simply and clearly. For example, “一卵孵双凤” can be translated as “two phoenix were hatched from an egg (two chickens, winter bamboo shoots and mushrooms steamed in watermelon)”. From the above translation you can clearly understand the main ingredients and cooking methods of this dish, so as not to be confused by its name. (Zhang Yang 2016, 48) In another example, “金鱼戏莲” is made with squid as the main ingredient. The squid rolls resemble goldfish, playing among the lotus clusters composed of eggs, shrimps and green beans. The name of the dish comes from it. If this dish is directly translated as “goldfish plays with lotus” with the use of foreignization, it is difficult for people to figure out what it means. Therefore, “Oil-fried squid files and steamed shrimp meat, albumen and lima bean to mean”(金鱼戏莲) vividly expresses the essence of this dish, and a vivid and interesting picture can be constructed in the reader's mind through the representation of the image of “floating lotus”(浮莲).Similar examples include “stewed assorted meats/hotchpotch” (全家福), “hotpot of snakeheaded fish slices as butterflies out of the soup” (蝴蝶飘海) and “steamed whole hen with litchi, longan, jujube, lotus and medlar”(五元神仙鸡). (Zhang Yanping, Zhang Weiping 2016, 120)<br />
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语义上的归化有利于简单明了地传达菜名的含义。例如，“一卵孵双凤”可译为Two phoenix were hatched from an egg(two chickens, winter bamboo shoots and mushrooms steamed in watermelon).从上述翻译可以十分清楚地了解这道菜的主要食材和制作方法，从而不会再被菜名弄得一头雾水。 （张扬 2016，48）又如，“金鱼戏莲”以鱿鱼为主料制作而成，鱿鱼卷似金鱼，嬉戏于由鸡蛋、虾仁和青豆组成的群莲中，菜名由此而来。如果采用异化策略直接译为Goldfish plays with lotus,外国人很难弄明白这指的是什么。故用Oil-fried squid files and steamed shrimp meat, albumen and lima bean表示“金鱼戏莲”,既十分形象地表达了这道菜的本质，又通过“浮莲”意象的再现，能在读者脑海里构建一幅生动有趣的画面。类似的例子还包括“全家福”（Stewed assorted meats/hotchpotch）、“五元神仙鸡”（Steamed whole hen with litchi, longan, jujube, lotus and medlar）、“蝴蝶飘海”（Hotpot of snakeheaded fish slices as butterflies out of the soup）。 (张艳萍, 张伟平 2016, 120)<br />
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=====3.2.3 Domestication at Grammatical Level=====<br />
The domestication of Hunan cuisine at the grammatical level is mainly reflected in the use of prepositions and verb past participles in English translation of dish names. There are various cooking methods for Hunan cuisine, including simmer, stew, steam, fry, smoke, and the past participle is usually used in the translation. Such as “Dongting spicy salted duck” (洞庭酱板鸭), “Dongting barbecued mandarin fish”(网油叉烧洞庭桂鱼), and “fried winter bamboo shoots”(油辣冬笋尖).Dishes with main ingredients and supplemented by ingredients, seasonings, and soups are generally translated by prepositions, such as “preserved egg with hot pepper”(尖椒皮蛋),“fragments of garlic bolt without using knife”(手撕蒜苗), “Yongzhou fried duck pieces together with its blood and balsam pear” (永州血鸭) and “braised pig knuckle in brown sauce” (走油猪腿). (Shen Sangshuang, Wang Shuqiong 2017, 88)<br />
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湘菜在语法层面的归化主要体现在英译菜名时介词和动词过去分词的使用方面。湘菜多种多样的烹调方法，包括煨simmer、炖stew、蒸steam、炒fry、熏smoke，在译文中通常用过去分词。如“洞庭酱板鸭”（Dongting spicy salted duck ）、“网油叉烧洞庭桂鱼”（Dongting barbecued mandarin fish）、“油辣冬笋尖”（Fried winter bamboo shoots）。而以主料为主，配料、调料、汤汁为辅的菜肴一般会使用介词翻译，如“尖椒皮蛋”（Preserved Egg with Hot Pepper）、“手撕蒜苗”（Fragments of garlic bolt without using knife）、“永州血鸭”（Yongzhou fried duck pieces together with its blood and balsam pear）、“走油猪蹄”（Braised pig knuckle in brown sauce）。 (沈桑爽，王淑琼 2017, 88)<br />
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====3.3 At the Cultural Level Foreignization is the Mainstay and Domestication is the Supplement====<br />
As we all know, the exchange of food culture in cross-cultural communication is closely connected with daily life. Chinese dishes are both delicacy and art. They have profound cultural heritage and aesthetic value. There are many dishes named after allusions, legends and dishes with names of people and places in Hunan cuisine. Only when people understand their cultural background can they be translated into English more successfully. At the cultural level the translation strategies of foreignization as the mainstay and domestication as the supplement helps to inform customers of the taste, cooking method and ingredients of the dishes to the greatest extent, and accurately convey the cultural elements of the dishes. In my opinion, to use the foreignization translation strategy to translate Chinese food must first understand the characteristics of the naming of Western food. According to the famous French chef Auguste Escoffier, Western dishes are usually named after people, places, gods, historical events, and main ingredients. Comparing the naming and composition characteristics of Hunan cuisine and Western cuisine, it can be seen that when translating freehand Chinese cuisine names, the taste, ingredients, cooking methods and necessary knowledge background of the dishes must be reflected. So understanding the characteristics of Western dishes names is beneficial to the translation of Chinese freehand dish names. (Zhou Yonghong 2008, 101)<br />
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众所周知，跨文化交际中饮食文化的交流与日常生活紧密相连。中国菜品既是佳肴又是艺术品，其具有深厚的文化底蕴和审美价值。湘菜中有许多以典故、传说命名的菜肴以及带人名和地名的菜肴，人们了解其文化背景，才能较成功地将其译为英语。文化层面采取异化为主，归化为辅的翻译策略有助于最大程度告知顾客菜肴的口味、烹饪法和食材，精准传递菜品的文化元素。我认为，使用异化的翻译策略翻译中餐首先要了解西餐的命名的特点。法国名厨Auguste Escoffier 的认为，西餐菜肴通常用人名、地名、神灵、历史事件以及主要原料等命名。对比湘菜和西餐命名和构成特点，可知翻译写意型中餐菜名时需要体现菜名的口味、食材、烹饪方法以及必要的知识背景。由此可见，了解西餐菜名的特点有利于翻译中国写意型菜名的翻译。(周永红 2008, 101)<br />
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=====3.3.1 Dishes Named after Allusions and Legends=====<br />
以典故、传说命名的菜肴<br />
There are many dishes named after allusions and legends in Chinese and Western cuisine. These dishes have historical and cultural origins and are not suitable for literal translation. For example, the famous French dish Veronique（薇洛妮克）is named after the mythical goddess. The white juice symbolizes her beautiful appearance, and the white grapes next to it symbolize her tears.“姊妹团子” is a local snack in Hunan Province. It is made by grinding the finest glutinous rice into a fine powder, and the inset is a meat filling made of raw materials such as fresh meat, mushrooms, monosodium glutamate and sesame oil. The shape is a long cone with a pointed top and a flat bottom. After being steamed, it looks like a small white pagoda. The origin of this dish is as follows: in the early 1920s the young and beautiful Jiang sisters set up a stall selling glutinous rice dumplings in the polder of the Fire Palace in Changsha. The dumplings they made were delicious and beautiful, and people were full of praise for it. The translation “Steamed glutinous rice ball (with meat/sugar in it)” points out that the main raw material of this dish is rice ball, the auxiliary materials are meat and sugar, and the cooking method is steam, which makes it clear at a glance (operations12, 2008)<br />
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中餐和西餐中有不少以典故、传说命名的菜肴。这些菜有历史文化渊源，不适合采用直译的方法。例如，法国名菜Veronique（薇洛妮克）以神话女神命名，白汁与象征着她的美丽容貌，配在旁边的白色提子象征着她的眼泪。“姊妹团子”是湖南省地方特色小吃。其制作时用上等糯米磨成细粉，内陷是由鲜肉、香菇、味精、芝麻油等原料构成的肉馅。外形是尖顶平底长型锥体，蒸熟后像一座白色的小宝塔。这道菜肴的由来如下：本世纪20年代初在长沙火宫殿的圩场上年轻漂亮的姜氏姐妹摆了一个卖团子的摊子，她们制作的团子既好吃又好看，人们对此赞不绝口。译文“Steamed glutinous rice ball (with meat/sugar in it)”指出此菜主要原料是rice ball、辅料为meat和sugar,烹饪方法为steam,让人一目了然。(百度百科operations12, 2008)<br />
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“湘西土匪鸭”is a dish named after an allusion. It is said that a woman surnamed Zhang(张氏) opened a restaurant in Xiangxi (湘西，the west of Hunan province), but her business was not very good due to the large area and sparse population. To make matters worse, her ducks raised in the house are fierce and domineering, ruining the crops every day, not laying eggs properly and causing Zhang to hold the bamboo poles and rush and scold them every day: “You damn ducks, you are like bandits!” She was so angry with these ducks to kill all of them. Because these wild ducks are delicious and Zhang's cooking skills are good, the ducks she burns are soft and tender, and they are delicious, attracting people to smell the fragrance and attracting a large number of guests. Someone asked what this dish was called. Because of the ducks Zhang was extremely angry at that time, and she casually replied: “What kind of dish? Wild ducks!” Since then this dish has become famous. (百度百科) If we use the translation strategy of domestication to translate this dish as “Brigand in Xiangxi ducks”, it is incredible. Translating “湘西土匪鸭” into “Xiangxi wild ducks” not only allows guests to understand the special ingredients of the dish, but it embodies the legendary story of Xiangxi. (Zhang Yanping, Zhang Weiping 2016, 121-122)<br />
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“湘西土匪鸭”是以典故命名的菜肴。传说湘西以前一个姓张的妇人开了一家餐馆，由于地广人稀，生意不太好。更糟糕的是，家中饲养的鸭子凶悍霸道，天天糟蹋庄稼，不好好下蛋，害得张氏天天拿着竹竿又赶又骂:“你们这些该死的鸭子，简直像土匪!。她一气之下把这些鸭子全杀了。由于这些爱撒野的鸭子肉质鲜美，且张氏厨艺很好，她烧的鸭子酥软嫩滑，鲜香绝伦，引得食客闻香而至,吸引大量的客人。有人问这叫什么菜，张氏气极，随口答：“什么菜/土匪鸭!”从此这道菜名声大震。(百度百科)若使用归化的翻译策略将这道菜译为“Brigand in Xiangxi ducks”让人匪夷所思。把“湘西土匪鸭”译成“Xiangxi wild duck”不仅能让客人了解菜的特殊食材，而且体现了湘西这个传奇的故事。 (张艳萍, 张伟平 2016, 121-122)<br />
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=====3.3.2 Dish Names with Place Names and People's Names=====<br />
带地名和人名的菜名<br />
There are usually two translation methods for the name of a dish with a person's name and a place name in the name of a western dish: dish name + place + style; place /person’s name + dish name. For example, Macedonia de fruta(马其顿水果) uses the second translation method, indicating the origin and ingredients of the dish name. This is a classic dessert in Spanish restaurants. All kinds of fruits are cut into small pieces and then mixed with sugar water or juice. It's a little like Chinese fruit with sugar. The name of this dish is related to the Great Alexander of the Macedonian Empire in the fourth century BC. At the age of 30 Alexander established the largest empire in the history of the time and promoted the integration of races, cultures and languages throughout the empire. In the 18th century the French called things that combined various elements "Macedonia". Therefore, this candied fruit chowder is named "Fruit Macedonia".“攸县香干”is a famous characteristic traditional soy product in Hunan Province, which originated in Youxian County, Hunan Province(湖南省攸县). This dish tastes smooth and tender. Tofu is easy to taste and has an aftertaste after eating. It is a home-cooked dish which is suitable for all ages. The translation "Dried tofu, Youxian style" uses the foreignization translation strategy to point out from the cultural level that the raw material of the dishes is dried tofu, and it reflects the local characteristics of Youxian County. (zzpingic1130, 2010)<br />
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西式菜名中带人名和地名的菜名通常有两种翻译方法：菜名+地名+style ; 地名/人名+菜名。例如，Macedonia de fruta(马其顿水果)的译文使用了第二种翻译方法，指明菜名的产地和原料. 这是西班牙餐馆中一道经典的饭后甜点。各种水果切成小丁后，伴上糖水或果汁，有点像咱们中国的糖渍水果。这道菜名和公元前四世纪的马其顿帝国的亚历山大大帝有关。亚历山大大帝在30岁时就建立了当时史上最大的帝国，并促进帝国内各地的种族、文化、语言等的大融合。到了18世纪，法国人就把融合了各种各样元素的事物称之为“马其顿”。因此，这道糖渍水果大杂烩就取名为“水果马其顿”了。“攸县香干”是湖南省著名的特色传统豆制品，起源于湖南省攸县境内。这道菜口感滑嫩、韧性足、口味纯、细而不腻，有点劲道。豆腐很容易入味，吃完后有回味，是一道老少适宜的家常菜。译文“Dried tofu ，Youxian style”采用异化的翻译策略从文化层面指出了菜的原料是烘干的豆腐，而且体现攸县的地方特色。 (百度百科 zzpingic1130, 2010)<br />
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“玉麟香腰”was created by the chef of Peng Yulin(彭玉麟), a famous official in Hengyang(衡阳,a city of Hunan province) in the Qing Dynasty, and the name of the dish came from this. The main ingredient is pork loin. There are a variety of snacks in a bowl. The dishes are divided into seven layers, stacked one after another and shaped like a pagoda(宝塔). It's also known as “pagoda fragrant waist”(宝塔香腰). If this dish is translated as "sweet pig kidney", it is difficult to explain its cultural heritage, and it does not show the beauty of this dish's visual “step by step”(步步高升) like a pagoda. “玉麟香腰”can be translated into English as “Yulin’s best homely dish”. According to legend, when Peng Yulin returned home to banquet his fellow villagers, he used “玉麟香腰” as the first dish. “Peng Yulin's best family banquet dishes”(彭玉麟最好的家宴菜) can ingeniously explain the origin of this dish and undoubtedly explain why this dish is also called “touwan”(头碗，the first dish). The English translation of the name of the dish implies “top”(顶级，最好). It seems to mean “to reach the highest level”(登塔至级). Translation of “Yulin’s best homely dish” not only conforms to the psychological world of diners, but also fully considers the audience’s cognitive needs and aesthetic expectations. （Zhang Yanping，Zhang Weiping，2016,121-122）<br />
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“玉麟香腰”是清代衡阳名官彭玉麟家厨创作而成，菜名由此而来。其主要食材是猪腰，一个碗里有多种小吃，菜分七层，层层堆砌，形状象宝塔，又名“宝塔香腰”。若将此菜译为“Sweet pig kidney”则很难解释它的文化底蕴，亦没有呈现这道菜视觉上“步步高升”如宝塔的美感。，“玉麟香腰”可以英译成 Yulin’s Best Homely Dish，因相传彭玉麟回乡宴请父老乡亲时，为表示丰盛，第一道菜就用的是“玉麟香腰”。“彭玉麟最好的家宴菜”能巧妙地解释了此菜的起源，无疑说明了此菜又称为“头碗”的缘由，且菜名英译中“最好”有蕴含“顶级”，似“登塔至级”之意：菜英译名 Yulin’s Best Homely Dish 不仅顺应了食客的心理世界，也充分考虑到受众的认知需要与审美期待。（张艳萍，张伟平，2016,121-122）<br />
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====3.4 Limitations of Domestication and Foreignization in English Translation of Hunan Cuisine====<br />
Translation strategies that adopt the combination of domestication and foreignization can ensure the clarity of English translation of Hunan cuisine and retain its cultural connotation, but there are still shortcomings, which are mainly reflected in the following three aspects. Firstly, foreignization requires translators to move closer to readers and try their best to use their familiar and accustomed expressions, but sometimes it is difficult to find corresponding words in the target language, especially when we translate the culturally loaded words. For example, the dishes which represent happiness and lucky in Chinese include “四喜丸子”, “百鸟朝凤” and “全家福”. When we translate these dishes from Chinese into English, we don't know which words should be used to convey auspicious and beautiful meanings on the basis of accurately expressing the meaning of them. Secondly, due to the limitation of menu capacity, the meaning of Chinese dishes named after allusions, legends, and myths can’t be fully expressed. If it is literally translated or transliterated, the guests may be very confused. The choice of transliteration and annotation is too much content, which violates the principle of concise menus. For example, if we translate“佛跳墙” into “Fotiaoqiang” or “Buddha jumping the wall”, it does not reflect the essence of this dish. “Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth” is more appropriate, but not concise enough. Thirdly, due to the variety of cooking methods and seasonings in China, when translating Hunan cuisine into English the use of domestication is beneficial to people who understand Chinese food culture, but for most foreigners who do not know or are not familiar with these cooking methods and seasonings this type of translation will increase the difficulty of understanding.(Fan Jiwen 2016, 13-14) For example,“干锅烧明虾” and “红烧肉” both have the word “burn”(烧), but the translations are completely different. They should be translated as follows: “Fried prawns with pepper sauce” and “braised pork with brown sauce”. The cooking method of the first dish is “fried”(煎), and the second dish is “stewed”（炖）.（Zhang Yang，2016,48）<br />
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采用归化和异化结合的翻译策略能最大限度地保证湘菜译文清晰明了，保留其蕴含的文化内涵，但仍有不足，主要体现在以下三个方面。第一，异化要求译者向读者靠拢，尽可能用他们熟悉和习惯的表达方式，但有时候很难在目的语中找到对应的词语，尤其是文化负载词的翻译。比如汉语中表示吉祥的菜包括“四喜丸子”、“百鸟朝凤”、“全家福”，翻译时在准确表达菜名含义的基础上不知道该用什么词来传达吉祥美好的意思。第二，由于菜单容量的限制，以典故、传说、神话等命名的中国菜肴的含义不能完全表达。如果直译或者音译，客人可能会十分困惑。选择音译加注解的方式则内容太多，违背菜单简洁的原则。例如，“佛跳墙”如果译成“Fotiaoqiang”or “Buddha jumping the wall”未体现这道菜的本质。“Fotiaoqiang-steamed abalone with shark’s fin and fish maw in broth”比较贴切，但不够精简。第三，由于中国的烹饪方法和调料多种多样，英译时使用归化的翻译策略对于了解中国饮食文化的人来说是有利的，但是对于大部分不知道或者不熟悉这些烹饪方法和调料的外国人来说，这类的译文会增加他们的理解难度。(范继文 2016, 13-14) 比如， “干锅烧明虾”与“红烧肉”都有“烧”字，但是译法却是完全相同的，应该分别翻译如下：“Fried Prawns with Pepper Sauce”与“Braised Pork with Brown Sauce”。第一道菜的烹饪方法是“煎”，第二道菜则是“炖”。（张扬，2016,48）<br />
<br />
===Conclusion===<br />
Although foreignization and domestication are theoretically opposite, they are complementary and indispensable in the process of English translation of Chinese dish names. Taking translation strategies of domestication and foreignization from the linguistic and cultural levels can not only be faithful to the original, but also embody the rich cultural connotations and Chinese elements contained in the dish names. Therefore, the English translation of Chinese dish names is an indispensable part of cross-cultural communication and an important link in spreading Chinese traditional culture. I hope this chapter can provide some valuable reference for future research on the English translation of Chinese dish names. (Wang Yingying, Zhang Yu 2009, 58)<br />
<br />
尽管异化与归化在理论上是对立的，但在中国菜名英译过程中二者的作用是相辅相成，缺一不可的。针对写实型和写意型的菜肴从语言和文化层面采取异化和归化的翻译策略不仅能够尽可能地忠于原文，还可以体现菜名中蕴含的丰富文化内涵和中国元素。由此可见，中国菜名的英译是跨文化交际中不可或缺的一部分，是传播中国传统文化的重要环节。希望本文能为未来中国菜名英译研究提供一些有价值的参考。 (王瑛瑛， 张瑜 2009, 58)<br />
<br />
===References===<br />
*Chen Wei. 陈蔚. (2007). “从中式菜名的英译看异化与归化策略的运用” [ Application of Foreignization and Domestication in the Translation of Chinese Dish Names]. “黄石理工学院学报” [Journal of Huangshi Institute of Technology] (1):107-108.<br />
*Fan Jiwen. 范继文. (2016). “归化异化理论视角下的中式菜名英译研究——以川菜菜名翻译为例” [A study on the English translation of Chinese Dish Names from the Perspective of Domestication and Foreignization-Taking Chuan Cuisine as an Example]. Tianjin: 天津财经大学 [Tianjin University of Finance and Economics].<br />
*Lin Hong. 林红. (1991). “浅析中国菜名的英译问题” [A Study on the Problems of English Translation of Chinese Dish Names]. “四川烹饪高等专科学校学报” [Journal of Sichuan Culinary College] (2):41-42.<br />
*Jiang Jun. 姜君. (2017). “浅析异化与归化视角下的中餐菜名英译” [A Study on the English Translation of Chinese Dish Names from the Perspective of Foreignization and Domestication]. “语言文化” [Language and culture](3):203.<br />
*Operations (2008.3.10). 姊妹团子. [Steamed Glutinous Rice Ball]. "Baidu Encyclopedia". https://baike.baidu.com/item/姊妹团子.<br />
*Su Songlonghua. 宿松龙华. (2011.1.13). 归化异化. [Domestication and Foreignization]. “Baidu Encyclopedia”. https://baike.baidu.com/item/归化异化.<br />
*Shen Sangshuang, Wang Shuqiong. 沈桑爽，王淑琼. (2017). “传统杭帮菜名称英译的归化与异化翻译策略研究” [A Study on the Translation Strategies of Domestication and Foreignization in the English Translation of the Names of Traditional Hangbang Dishes]. “安徽文学” [Anhui Literature] (8):87-88+104.<br />
*Wang Junjian. 王君健. (2017). “中国菜名翻译现状与思考” [Translation Status and Thoughts of Chinese Dish Names]. “海外英语” [Overseas English] (11):107-108.<br />
*Wang Shaofei. 王少飞. (2006). “文学翻译的异化与优化” [Foreignization and Optimization of Literary Translation]. Beijing: 对外经济贸易大学 [Foreign Economic and Trade University].<br />
*Wang Yingying, Zhang Yu. 王瑛瑛，张瑜. “异化与归化策略在中国菜名翻译中的应用” [The Application of Foreignization and Domestication Strategies in the Translation of Chinese Dishes]. “商洛学院学报” [Journal of Shangluo University] (3):54-58.<br />
*Xiong Bing. 熊兵. (2014). “翻译研究中的概念混淆——以‘翻译策略’、‘翻译方法’和‘翻译技巧’为例” [Conceptual Confusion in Translation Studies: a Case Study of "Translation Strategies", "Translation Methods" and "Translation Skills"]. “中国翻译” [China Translators Journal] (3):82-88.<br />
*Xia Ying. 夏瑛. (2016). “浅谈中国菜名英译中存在的一些问题及对策研究” [A Study on the Problems and Measures in the English Translation of Chinese Dish Names]. “科技视界” [The Vision of Science and Technology] (26):259+273.<br />
*Zhang Yang. 张扬. (2016). “中餐菜名的英译研究——以湘菜菜名为个案” [A Study on the English Translation of Chinese Dishes: Taking Hunan Cuisine as an Example]. “英语广场” [English Square] (6):47-48.<br />
*Zhou Yonghong. 周永红. (2008). “接受美学视阈下的湘菜翻译探讨” [A Study on the Translation of Hunan Cuisine from the Perspective of Reception Aesthetics]. “贵州工业大学学报” [Journal of Guizhou University of Technology] (1):101-102+105.<br />
*Zhang Yanping, Zhang Weiping. 张艳萍，张伟平. (2016). “基于语料库的湘菜菜名英译研究” [A Corpus-based Study on the English Translation of Hunan Dishes]. “南华大学学报” [Journal of Nanhua University] (1):119-122.<br />
*Zzpingic1130 (2010.8.7). 攸县香干. [Dried Tofu, Youxian Style]. “Baidu Encyclopedia”. https://baike.baidu.com/item/攸县香干.<br />
*Zhang Zhizhong. 张志中. (2005). “兼容并蓄 双层操作——异化归化之我见” [Inclusive and Double Operation -- My View on Foreignization and Domestication]. “语言与翻译” [Language and translation] (2):44-48.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112775History of Translation Studies 102020-12-15T12:14:22Z<p>Han Wanzhen: /* Conclusion */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
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Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
<br />
Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
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==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
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There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie 2020, 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen 2014, 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer 2001, 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer 2001, 45-50)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112774History of Translation Studies 102020-12-15T12:11:45Z<p>Han Wanzhen: /* 3.3 Positive and Negative Translation */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie 2020, 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen, 2014: 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112772History of Translation Studies 102020-12-15T12:11:09Z<p>Han Wanzhen: /* 3.2 Addition of Message */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen, 2014: 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112771History of Translation Studies 102020-12-15T12:10:26Z<p>Han Wanzhen: /* 3.1 Free Translation */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie 2020, 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen, 2014: 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112770History of Translation Studies 102020-12-15T12:08:41Z<p>Han Wanzhen: /* 1.1 Introduction of Interpretive Theory */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui 2019, 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui 2009, 127)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic 1979, 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si 2019, 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen, 2014: 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112769History of Translation Studies 102020-12-15T12:06:42Z<p>Han Wanzhen: /* 1.2 Introduction of Interpretation */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). (Ouyang Changyi 2010)<br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie 2020, 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen, 2014: 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112768History of Translation Studies 102020-12-15T12:02:58Z<p>Han Wanzhen: /* 3.Translation Strategies based on Interpretive Theory */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Zhang Yang, Li Lingzhe 2018, 334-336)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen, 2014: 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112767History of Translation Studies 102020-12-15T11:57:54Z<p>Han Wanzhen: /* Conclusion */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020: 179-180)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.(Xiong Wen, 2014: 154-155)<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112766History of Translation Studies 102020-12-15T11:54:56Z<p>Han Wanzhen: /* References */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020: 179-180)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. ''北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112761History of Translation Studies 102020-12-15T11:52:01Z<p>Han Wanzhen: /* References */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020: 179-180)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-211.<br />
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* Mao Yueyue, Liu Fan. 毛新月, 刘帆. (2018). 释意理论指导下的会议口译中四字词语的翻译——以习近平总书记十九届中共中央政治局常委同中外记者见面会讲话为例. [Translation of four-letter words in conference interpretation under the guidance of interpretation theory - taking the speech of General Secretary Xi Jinping at the meeting between the Standing Committee of the Political Bureau of the 19th CPC Central Committee and Chinese and foreign journalists as an example]. '北方文学'' [Northern Literature](12): 230-231.<br />
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* Ouyang Changyi. 欧阳长怡. (2010). 论释意理论指导下的记者招待会口译策略及释意训练. [On Interpretation Strategies and Interpretation Training of Press Conference under the Guidance of Interpretation Theory]. 福建省外国语文学会.福建省外国语文学会2010年年会论文集. [Fujian Foreign Language Society. Proceedings of the 2010 Annual Conference of Fujian Foreign Language Society]. 福建省外国语文学会: 福建省外国语文学会[Fujian Foreign Language Society: Fujian Foreign Language Society]<br />
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* Xiong Wen. 熊雯. (2014). 释意理论视阙下的口译过程研究. [A study of interpretation process under the view of interpretation theory]. ''海外英语'' [Overseas English](24): 154-155.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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*Zhang Yang, Li Lingzhe. 张杨,李灵哲. (2018). 释意理论指导下的翻译语义策略运用. [The use of translation semantic strategies under the guidance of interpretation theory]. ''佳木斯职业学院学报'' [Journal of Jiamusi Vocational College](10): 334-336.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
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Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？（Zhang le 2017，37）<br />
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So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits.（Zhang le 2017，38）<br />
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Different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
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===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on.（Liu Xiaocen 2018，99）<br />
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For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”.(Liu Xiaocen 2018，105)<br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. （Liu Xiaocen 2018，105）<br />
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For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization.（Liu Xiaocen 2018，105）<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
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"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。（Hua Chunying's speech 2020）<br />
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If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to"稻草、吸管"，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
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===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
<br />
Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
<br />
==='''Key words'''===<br />
<br />
Translation Studies, translation education, translation talents<br />
<br />
==='''题目'''===<br />
<br />
对中国翻译学学习的反思<br />
<br />
==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
<br />
翻译学，翻译教育，翻译人才<br />
<br />
<br />
==='''1. Introduction'''===<br />
<br />
1.1. The Connotation of Translation Studies<br />
<br />
Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
<br />
Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
<br />
1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
<br />
As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
<br />
==='''2. The Development Process of Translation Studies in China'''===<br />
<br />
Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
<br />
2.1. The Exploration Period of Translation Studies <br />
<br />
In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
<br />
However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
<br />
2.2. The Development Period of Translation Studies<br />
<br />
At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
<br />
2.3. The Flourishing Period of Translation Studies<br />
<br />
In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
<br />
==='''3. Challenges of Learning Translation Studies in China'''===<br />
<br />
The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
<br />
3.1. Translation Education<br />
<br />
With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
<br />
3.1.1. Orientation of the Cultivation of Translation Talents<br />
<br />
At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
<br />
3.1.2. Faculty Resources<br />
<br />
The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
<br />
3.1.3. Teaching method<br />
<br />
Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
<br />
3.1.4 Translation Teaching Research<br />
<br />
The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
<br />
3.2. Students<br />
<br />
The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
<br />
3.2.1. Low level of commitment to translation learning<br />
<br />
Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
<br />
3.2.2. Insufficient background knowledge <br />
<br />
Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
<br />
3.2.3. Neglect of theoretical knowledge<br />
<br />
At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
<br />
==='''4. Suggestions for the Learning of Translation Studies'''===<br />
<br />
In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
<br />
4.1. Translation Education<br />
<br />
4.1.1. Improve Teaching Mode<br />
<br />
The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
<br />
4.1.2. Strengthen Faculty Force<br />
<br />
Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
<br />
4.1.3. Broaden the academic vision of translation<br />
<br />
Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
<br />
4.2. Students <br />
<br />
The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
<br />
4.2.1. Expanding knowledge<br />
<br />
Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
<br />
4.2.2. Emphasize theory and practice more<br />
<br />
Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
<br />
==='''5.Conclusion'''===<br />
<br />
This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
<br />
President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
<br />
==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
<br />
Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
<br />
Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
<br />
Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112746History of Translation Studies 102020-12-15T11:11:18Z<p>Han Wanzhen: /* Conclusion */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
<br />
=====2.3.1 Food Culture=====<br />
<br />
The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
<br />
Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
<br />
"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
<br />
The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
<br />
=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
<br />
"…and they shared two dishes family-style." (Ken Liu 2015)<br />
<br />
"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
<br />
"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
<br />
The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
<br />
Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
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Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
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Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
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Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
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Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
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The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
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At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020: 179-180)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
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The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
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The interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation, so it will Weaken the practical value of the theory and affected its further dissemination and development.(Lederer, 2001: 45-50)<br />
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In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001: 45-50)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
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Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
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===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
<br />
In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
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The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
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Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
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===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
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Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
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Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
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Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
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Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
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Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
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==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
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==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
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==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
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A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
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Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
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Translation Theory in the Republic of China<br />
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Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
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After the Founding of the People’s Republic of China<br />
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The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
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==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
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Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
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Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
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As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
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Systematic Analysis of Translation Theory Research<br />
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First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
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Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
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[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
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[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
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[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
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[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
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[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
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==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
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==='''Key words'''===<br />
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Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
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==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
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==='''关键词'''===<br />
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归化，异化，文化负载词，跨文化交流<br />
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<br />
===''' Introduction of Domestication and Foreignization '''===<br />
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Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
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==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）.<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
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==='''Abstract'''===<br />
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With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
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==='''Key words'''===<br />
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Translation Studies, translation education, translation talents<br />
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==='''题目'''===<br />
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对中国翻译学学习的反思<br />
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==='''摘要'''===<br />
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随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
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==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
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The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
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Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
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===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
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===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112744History of Translation Studies 102020-12-15T11:04:30Z<p>Han Wanzhen: /* 3.3 Positive and Negative Translation */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
<br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
<br />
In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
<br />
====2.1 Functional Equivalence from Aspect of Meaning====<br />
<br />
Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
<br />
=====2.1.1 Lexical level=====<br />
<br />
In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
<br />
Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
<br />
"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
<br />
Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
<br />
Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
<br />
"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
<br />
The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
<br />
Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
<br />
"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
<br />
The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
<br />
=====2.1.2 Syntactic Level=====<br />
<br />
Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
<br />
In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
<br />
Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
<br />
Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
<br />
“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
<br />
In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
<br />
Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
<br />
"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
<br />
In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
<br />
=====2.1.3 Discourse level=====<br />
<br />
Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
<br />
“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
<br />
老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
<br />
“可是这等于我也得撒谎。”<br />
<br />
依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
<br />
"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
<br />
Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
<br />
"Then I'd be lying, too," Lao Dao said.<br />
<br />
Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
<br />
The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
<br />
====2.2 Functional Equivalence from Aspect of Style====<br />
<br />
Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
<br />
=====2.2.1 Rhetoric=====<br />
<br />
First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
<br />
Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
<br />
"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
<br />
In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
<br />
Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
<br />
In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
<br />
Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
<br />
"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
<br />
It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
<br />
Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
<br />
"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
<br />
In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
<br />
=====2.2.2 Dialects=====<br />
<br />
Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
<br />
For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
<br />
In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
<br />
====2.3 Functional Equivalence from Aspect of Culture====<br />
<br />
In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
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=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
<br />
Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
<br />
"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
<br />
"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
<br />
Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
<br />
"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
<br />
The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
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=====2.3.2 Folk Culture=====<br />
<br />
Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
<br />
Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
<br />
Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
<br />
Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
<br />
"Please accept this token of my appreciation."(Ken Liu 2015)<br />
<br />
In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
<br />
=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
<br />
The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
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===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
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Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
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Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
<br />
Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
<br />
Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
<br />
Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
<br />
Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
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<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
<br />
At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
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It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
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With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
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First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020: 179-180)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
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==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
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==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers.(Liu Yue, Lan Jie, 2020: 179-180) The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
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==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
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<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
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In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
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=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
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==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
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=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
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====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
<br />
==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
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==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
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=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
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=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
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===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
<br />
I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
<br />
In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
<br />
About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
<br />
===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
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==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）.<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
<br />
In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
<br />
'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
<br />
==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
<br />
For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
<br />
As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
<br />
For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
<br />
Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
<br />
==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
<br />
==='''References'''===<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
<br />
==='''Abstract'''===<br />
<br />
With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
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==='''Key words'''===<br />
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Translation Studies, translation education, translation talents<br />
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==='''题目'''===<br />
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对中国翻译学学习的反思<br />
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==='''摘要'''===<br />
<br />
随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
<br />
==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
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The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
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Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
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===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
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===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
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[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112743History of Translation Studies 102020-12-15T11:03:34Z<p>Han Wanzhen: /* 3.2 Addition of Message */</p>
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
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Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
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Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
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尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
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UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
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== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
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== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
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===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
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===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
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This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
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===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
<br />
Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
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Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
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In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
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Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
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=====2.1.1 Lexical level=====<br />
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In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
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Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
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"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
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Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
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Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
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The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
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Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
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"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
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The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
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=====2.1.2 Syntactic Level=====<br />
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Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
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In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
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Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
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Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
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“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
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In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
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Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
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"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
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In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
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=====2.1.3 Discourse level=====<br />
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Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
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“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
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老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
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“可是这等于我也得撒谎。”<br />
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依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
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Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
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"Then I'd be lying, too," Lao Dao said.<br />
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Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
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The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
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====2.2 Functional Equivalence from Aspect of Style====<br />
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Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
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=====2.2.1 Rhetoric=====<br />
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First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
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Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
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Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
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Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
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It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
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Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
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=====2.2.2 Dialects=====<br />
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Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
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For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
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In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
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In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
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=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
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Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
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Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
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=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
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Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
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Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
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Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
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"Please accept this token of my appreciation."(Ken Liu 2015)<br />
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In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
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=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
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The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
<br />
===Conclusion===<br />
<br />
From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
<br />
Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
<br />
===References===<br />
<br />
[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
<br />
[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
<br />
[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
<br />
[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
[5] 郝景芳.孤独深处[M].南京：江苏凤凰文艺出版社，2016：1-40<br />
<br />
[6] 谭载喜.新编奈达论翻译[M].北京：中国对外翻译出版公司，1999<br />
<br />
[7] 许钧，穆雷.翻译学概论[M].南京：译林出版社，2009<br />
<br />
[8] 赵丹丹.浅论奈达的功能对等理论[J].文学教育，2011<br />
<br />
[9] 周兴阳.从功能对等理论视角看《北京折叠》英译本研究[J].新疆大学，2018<br />
<br />
[10] 王桂圆.系统功能语言学视角下《北京折叠》英译研究[J].海外英语，2018<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
<br />
Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
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Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
<br />
At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
<br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020: 179-180)<br />
<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
<br />
During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
<br />
In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
<br />
=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
<br />
==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
<br />
==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
<br />
=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
<br />
“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
<br />
==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
<br />
Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
<br />
==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
<br />
=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
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=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
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=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
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==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
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===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
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===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
<br />
[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）.<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
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Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
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Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
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Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
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==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
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==='''Abstract'''===<br />
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With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
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==='''Key words'''===<br />
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Translation Studies, translation education, translation talents<br />
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==='''题目'''===<br />
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对中国翻译学学习的反思<br />
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==='''摘要'''===<br />
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随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
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==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
<br />
[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
<br />
== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112742History of Translation Studies 102020-12-15T11:02:38Z<p>Han Wanzhen: /* 3.1 Free Translation */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
<br />
学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
<br />
*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
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This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
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===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
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Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
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Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
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In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
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Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
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=====2.1.1 Lexical level=====<br />
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In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
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Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
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"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
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Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
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Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
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The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
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Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
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"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
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The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
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=====2.1.2 Syntactic Level=====<br />
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Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
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In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
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Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
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Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
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“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
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In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
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Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
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"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
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In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
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=====2.1.3 Discourse level=====<br />
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Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
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“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
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老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
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“可是这等于我也得撒谎。”<br />
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依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
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Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
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"Then I'd be lying, too," Lao Dao said.<br />
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Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
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The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
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====2.2 Functional Equivalence from Aspect of Style====<br />
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Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
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=====2.2.1 Rhetoric=====<br />
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First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
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Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
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Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
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Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
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It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
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Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
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=====2.2.2 Dialects=====<br />
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Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
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For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
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In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
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In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
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=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
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Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
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Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
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=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
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Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
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Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
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Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
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"Please accept this token of my appreciation."(Ken Liu 2015)<br />
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In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
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=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
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The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
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===Conclusion===<br />
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From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
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Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
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===References===<br />
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[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
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[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
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[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
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[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
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<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
<br />
At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
<br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020: 179-180)<br />
<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.(Liu Yue, Lan Jie, 2020: 179-180)<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
<br />
In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
<br />
=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
<br />
=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
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=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
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=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
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==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
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===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
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===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
<br />
[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）.<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
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Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
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Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
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Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
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==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
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==='''Abstract'''===<br />
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With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
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==='''Key words'''===<br />
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Translation Studies, translation education, translation talents<br />
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==='''题目'''===<br />
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对中国翻译学学习的反思<br />
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==='''摘要'''===<br />
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随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
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==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
<br />
== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112741History of Translation Studies 102020-12-15T11:00:42Z<p>Han Wanzhen: /* 3.Translation Strategies based on Interpretive Theory */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
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学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
<br />
*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
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*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
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This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
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===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
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Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
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Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
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In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
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Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
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=====2.1.1 Lexical level=====<br />
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In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
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Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
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"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
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Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
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Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
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The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
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Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
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"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
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The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
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=====2.1.2 Syntactic Level=====<br />
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Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
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In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
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Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
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Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
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“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
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In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
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Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
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"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
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In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
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=====2.1.3 Discourse level=====<br />
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Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
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“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
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老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
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“可是这等于我也得撒谎。”<br />
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依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
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Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
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"Then I'd be lying, too," Lao Dao said.<br />
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Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
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The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
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====2.2 Functional Equivalence from Aspect of Style====<br />
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Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
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=====2.2.1 Rhetoric=====<br />
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First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
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Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
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Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
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Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
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It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
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Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
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=====2.2.2 Dialects=====<br />
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Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
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For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
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In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
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In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
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=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
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Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
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Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
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=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
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Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
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Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
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Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
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"Please accept this token of my appreciation."(Ken Liu 2015)<br />
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In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
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=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
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The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
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===Conclusion===<br />
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From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
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Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
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===References===<br />
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[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
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[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
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[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
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[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
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<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
<br />
At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
<br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020: 179-180)<br />
<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
<br />
In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
<br />
=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
<br />
=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
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=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
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=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
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==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
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===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
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===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
<br />
[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）.<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
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Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
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Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
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Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
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==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
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==='''Abstract'''===<br />
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With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
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==='''Key words'''===<br />
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Translation Studies, translation education, translation talents<br />
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==='''题目'''===<br />
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对中国翻译学学习的反思<br />
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==='''摘要'''===<br />
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随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
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==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112739History of Translation Studies 102020-12-15T10:59:43Z<p>Han Wanzhen: /* 2.2 The Research on Interpretation under the Guide of Interpretive Theory */</p>
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<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
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学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
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This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
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===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
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Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
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Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
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In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
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Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
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=====2.1.1 Lexical level=====<br />
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In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
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Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
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"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
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Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
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Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
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The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
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Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
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"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
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The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
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=====2.1.2 Syntactic Level=====<br />
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Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
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In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
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Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
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Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
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“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
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In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
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Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
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"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
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In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
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=====2.1.3 Discourse level=====<br />
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Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
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“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
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老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
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“可是这等于我也得撒谎。”<br />
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依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
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Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
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"Then I'd be lying, too," Lao Dao said.<br />
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Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
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The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
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====2.2 Functional Equivalence from Aspect of Style====<br />
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Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
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=====2.2.1 Rhetoric=====<br />
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First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
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Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
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Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
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Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
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It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
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Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
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=====2.2.2 Dialects=====<br />
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Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
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For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
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In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
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In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
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=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
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Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
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Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
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=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
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Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
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Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
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Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
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"Please accept this token of my appreciation."(Ken Liu 2015)<br />
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In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
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=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
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The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
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===Conclusion===<br />
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From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
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Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
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===References===<br />
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[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
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[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
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[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
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[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
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<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
<br />
Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
<br />
Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
<br />
At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
<br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020)<br />
<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
<br />
In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
<br />
=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
<br />
=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
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=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
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=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
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==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
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===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
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===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
<br />
[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）.<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
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Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
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Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
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Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
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==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
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==='''Abstract'''===<br />
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With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
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==='''Key words'''===<br />
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Translation Studies, translation education, translation talents<br />
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==='''题目'''===<br />
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对中国翻译学学习的反思<br />
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==='''摘要'''===<br />
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随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
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==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
<br />
== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112738History of Translation Studies 102020-12-15T10:58:15Z<p>Han Wanzhen: /* 2.1 The Research on Interpretive Theory */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
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学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
<br />
*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
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*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
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This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
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===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
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Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
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Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
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In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
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Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
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=====2.1.1 Lexical level=====<br />
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In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
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Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
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"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
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Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
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Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
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The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
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Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
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"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
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The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
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=====2.1.2 Syntactic Level=====<br />
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Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
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In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
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Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
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Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
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“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
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In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
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Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
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"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
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In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
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=====2.1.3 Discourse level=====<br />
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Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
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“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
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老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
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“可是这等于我也得撒谎。”<br />
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依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
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Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
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"Then I'd be lying, too," Lao Dao said.<br />
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Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
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The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
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====2.2 Functional Equivalence from Aspect of Style====<br />
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Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
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=====2.2.1 Rhetoric=====<br />
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First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
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Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
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Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
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Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
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It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
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Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
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=====2.2.2 Dialects=====<br />
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Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
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For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
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In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
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In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
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=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
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Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
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Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
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=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
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Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
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Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
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Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
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"Please accept this token of my appreciation."(Ken Liu 2015)<br />
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In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
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=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
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The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
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===Conclusion===<br />
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From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
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Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
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===References===<br />
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[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
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[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
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[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
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[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
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<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. <br />
<br />
At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020)<br />
<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
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During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
<br />
In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
<br />
=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
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==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
<br />
=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
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“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
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==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
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=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
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==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
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=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
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In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
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The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
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=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
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Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
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Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
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Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
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Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
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WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
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Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
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Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
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He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
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Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
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Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
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Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
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==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
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===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
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===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
<br />
[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）.<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
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Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
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Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
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Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
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==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
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==='''Abstract'''===<br />
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With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
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==='''Key words'''===<br />
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Translation Studies, translation education, translation talents<br />
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==='''题目'''===<br />
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对中国翻译学学习的反思<br />
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==='''摘要'''===<br />
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随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
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==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
<br />
== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112737History of Translation Studies 102020-12-15T10:56:48Z<p>Han Wanzhen: /* 1.2 Introduction of Interpretation */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
<br />
学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
<br />
*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
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This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
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===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
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Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
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Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
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In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
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Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
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=====2.1.1 Lexical level=====<br />
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In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
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Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
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"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
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Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
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Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
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The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
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Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
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"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
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The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
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=====2.1.2 Syntactic Level=====<br />
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Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
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In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
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Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
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Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
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“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
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In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
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Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
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"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
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In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
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=====2.1.3 Discourse level=====<br />
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Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
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“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
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老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
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“可是这等于我也得撒谎。”<br />
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依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
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Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
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"Then I'd be lying, too," Lao Dao said.<br />
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Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
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The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
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====2.2 Functional Equivalence from Aspect of Style====<br />
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Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
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=====2.2.1 Rhetoric=====<br />
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First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
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Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
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Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
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Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
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It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
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Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
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=====2.2.2 Dialects=====<br />
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Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
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For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
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In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
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In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
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=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
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Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
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Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
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=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
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Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
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Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
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Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
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"Please accept this token of my appreciation."(Ken Liu 2015)<br />
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In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
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=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
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The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
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===Conclusion===<br />
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From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
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Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
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===References===<br />
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[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
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[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
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[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
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[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
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<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
<br />
Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). <br />
<br />
Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lou Yue, Lan Jie, 2020: 179-180)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020)<br />
<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
<br />
During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
<br />
In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
<br />
=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
<br />
=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
<br />
“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
<br />
==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
<br />
=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
<br />
In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
<br />
The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
<br />
By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
<br />
Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
<br />
Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
<br />
Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
<br />
Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
<br />
WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
<br />
Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
<br />
Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
<br />
He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
<br />
Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
<br />
Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
<br />
Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
<br />
==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
<br />
I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
<br />
[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）.<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
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Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
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Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
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Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
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==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
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==='''Abstract'''===<br />
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With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
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==='''Key words'''===<br />
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Translation Studies, translation education, translation talents<br />
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==='''题目'''===<br />
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对中国翻译学学习的反思<br />
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==='''摘要'''===<br />
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随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
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==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
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[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
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[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
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[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
<br />
== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=112735History of Translation Studies 102020-12-15T10:48:40Z<p>Han Wanzhen: /* 1.1 Introduction of Interpretive Theory */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
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学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
<br />
*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
===Abstract===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
===key words===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
===摘要===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
===关键字===<br />
功能对等，形式对等，翻译<br />
<br />
===Introduction===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu-A Case Study of Folding Bijing 肖茜 Xiao Xi==<br />
<center>肖茜 Xiao Xi No.202020080654</center><br />
===Abstract===<br />
Hao Jingfang's science fiction "Folding Beijing" won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu's rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida's functional equivalence to "quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors". The theory of Nida's functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu's application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
===Key words===<br />
Functional Equivalence; Folding Beijing; meaning; style; culture<br />
<br />
===题目===<br />
刘宇昆翻译中的功能对等-以《北京折叠》为例<br />
===摘要===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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===关键词===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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===Introduction===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
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This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers' understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida's functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
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===1. Eugene A. Nida and His Theory of Functional Equivalence===<br />
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Eugene A. Nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work Toward a Science of Translating. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers' response, not just the equivalence of content and form. In his book The Theory and Practice of Translation, Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida's dynamic equivalence theory requires that the translation readers' response to the translation should be consistent with that of the original readers. <br />
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Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. Nida divides functional equivalence into categories on two levels:the minimal level and the maximal level in his work Language, Culture and Translating. The minimal level which is a realistic definition of functional equivalence is defined as "The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers did" (Nida 1993:118). <br />
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In order to achieve functional equivalence, the translator must make the translation fit (1) the context of the source-language message, (2) the receptor-language reader's response, (3) the receptor language and culture as a whole. Nida defined the reader's response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader's response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader's responses. If the target language reader's understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
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===2. Three Functional Equivalence in the Chinese Translation of Folding Beijing===<br />
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====2.1 Functional Equivalence from Aspect of Meaning====<br />
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Nida and Taber (2004：12) stated that "translating consist in reproducing in the receptor language the closet natural equivalence of the source-language message, first in terms of meaning." Meaning in this chapter will from three levels to discuss: words, sentences and passages, in other words, these three levels is a detailed analysis of the lexicon, syntax and discourse. According to the functional equivalence theory, translation should not only achieve literal equivalence, but also discover the author's true meaning. The following is a detailed analysis of how to achieve functional equivalence in the translation of Folding Beijing from lexical, syntactic and discourse perspectives.<br />
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=====2.1.1 Lexical level=====<br />
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In literary translation, how to correctly interpret the meaning of a word or phrase is always a difficult problem. There are two main difficulties in translating the meaning of a word or phrase. One difficulty is that many English words are polysemous, they have more than one meaning, so it is difficult to choose the right English word without causing ambiguity. Another difficulty is that the same meaning can be translated into several English expressions, but we should carefully consider which English expression is most appropriate. In the English translation of Folding Beijing, there are many examples to illustrate how the translation achieves functional equivalence with the source text in the lexical level as follows:<br />
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Example 1:<br />
“食客围着塑料桌子，埋头在酸辣粉的热气腾腾中，饿虎扑食一般，白色蒸汽遮住了脸。油炸的香味弥漫。货摊上的酸枣和核桃堆成山，腊肉在头顶摇摆。”（Jingfang Hao 2016:1）<br />
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"Customers packed the plastic tables at the food hawker stalls, which were immersed in the aroma of frying oil. They are heartily with their faces buried in bowls of hot and sour rice noodles, their heads hidden by clouds of white steam. Other stands featured mountains of jujubes and walnuts, and hunks of cured meat swung overhead." (Ken Liu 2015)<br />
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Chinese people can imagine the scene of street stalls when talking about plastic tables, but other people can't understand it. Therefore, the translator uses the word "the plastic tables at the food hawker stalls" for readers to understand. "Sour and spicy powder" is originally a kind of Chinese noodles. The author uses "hot and sour rice noodles" to describe the taste of sour and spicy and the raw material of noodles is rice.<br />
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Example 2:<br />
“这时彭蠡出现了。他剔着牙，敞着衬衫的扣子，不紧不慢地踱回来，不时打饱嗝。彭蠡六十多了，变得懒散不修边幅，两颊像沙皮狗一样耷拉着，让嘴角显得总是不满意地撇着。”（Jingfang Hao 2016:3）<br />
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"Finally, Peng Li appeared: His shirt unbuttoned, a toothpick dangling between his lips, strolling leisurely and burping from time to time. Now in his sixties, Peng had become lazy and slovenly. His cheeks drooped like the jowls of a Shar-Pei, giving him the appearance of being perpetually grumpy." (Ken Liu 2015)<br />
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The translator uses "a toothpick dangling between his lips" to describe the action of picking teeth，it's more detailed and vivid. “懒散不修边幅” is translated into "lazy and slovenly" to describe Peng Li is neglectful of his appearance. “显得总是不满意地” is translated into "the appearance of being perpetually grumpy", in this way, the translation better expresses the author's intention to express the meaning of looking bad-tempered. <br />
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Example 3:<br />
“霓虹灯亮了，商铺顶端闪烁的小灯打出新疆大枣、东北拉皮、上海烤麸和湖南腊肉。”（Jingfang Hao 2016:9）<br />
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"The neon lights came on. Tiny flashing LEDs on top of the shops formed into characters advertising jujubes from Xinjiang, lapi noodles from Northeast China, bran dough from Shanghai, and cured meats from Hunan." (Ken Liu 2015)<br />
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The author did not translate directly “闪烁的小灯” into "the little flashing lights ", but "Tiny flashing LEDs". This is also because of the translator's own understanding of the text, he wants the readers of the English translation to understand that the lights are advertising, so that customers can see and understand the selling points of the store. At the same time, “拉皮” is a special noodle in northeast China, and there is no corresponding suitable English word, so the author uses "lapi", which is to show the original meaning.<br />
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=====2.1.2 Syntactic Level=====<br />
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Syntax, usually defined as the study of how to construct sentences correctly with words in a language. In literary translation, the translator should make the syntax easy to be understood by the reader. The translator should take full account of the syntactic differences between English and Chinese. The difference of syntax between English and Chinese are mainly reflected in three aspects. First of all, conjunctions and relationship between words in English use frequency is very high. Secondly, English speakers put attention on object consciousness and used to the order from a small object to a large one, from specific to general; In Chinese texts, there is usually a temporal, spatial or causal sequence of time sequence. Finally, English language usually emphasizes important information at the beginning of a sentence, while the Chinese language tends to process information from the obsolete to the fresh for the purpose of impressing people.<br />
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In order to achieve functional equivalence with the original text, we should not only translate the meaning of words, but also translate the syntactic structure into a proper form. The following are some examples to show that how English translation oh Folding Beijing achieves functional equivalence to the original text in syntactic level: <br />
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Example 1:<br />
“ ‘现在政府太混沌了，做事太慢，僵化，体系也改不动。’他说‘等我将来有了机会，我就推快速工作作风改革。干得不行就滚蛋。’他看老刀还是没有说话，又说, ‘选拔也要放开。也向第三空间放开。’” （Jingfang Hao 2016:15）<br />
"‘The current government is too inefficient and ossified,' he added quickly, ‘slow to respond to challenges, and I don' t see much hope for systematic reform. When I get my opportunity, I'll push for rapid reforms: Anyone who's incompetent will be fired.' Since Lao Gao still didn't seem to show much reaction, he added,‘I'll also work to expand the pool of candidates for government service and promotion, including opening up opportunities for candidates from Third Space.'" (Ken Liu 2015)<br />
We can see that in the translation of this paragraph, the translator obviously adjusted the word order, and the words said by the same person before the pause were pushed into the next sentence, in order to conform to the logic of English readers. “选拔也要放开” ,the literal translation of this sentence must be incomprehensible to the readers, so the readers have supplemented and translated this sentence into "I'll also work to expand the pool of candidates for government service and promotion", The translator perfectly explains what "放开" means.<br />
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Example 2:<br />
“昏黄的灯光中，老刀想起过去。一个人游荡在垃圾场边缘的所有时光。”（Jingfang Hao 2016:34）<br />
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“Lao Dao talked about his lonely childhood. In the dim lamplight, he recalled his childhood spent alone wandering at the edge of the landfill.” (Ken Liu 2015) <br />
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In this passage, the text refers to “过去” twice with emphasis. In order to achieve the same emphasis in the English translation, the author chose to adjust the word order, placing "In the dim lamplight" between the two sentences, rather than using a subordinate clause like "…childhood that…".<br />
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Example 3:<br />
“再回到第三空间，他感觉像是已经走了一个月。城市仍然在缓慢苏醒，城市居民只过了平常的一场睡眠，和前一天连续。不会有人发现老刀的离开。”（Jingfang Hao 2016:34）<br />
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"Returning to Third Space, Lao Dao felt as though he had been traveling for a month. The city was waking up slowly. Most of the residents had slept soundly, and now they picked up their lives from where they had left off the previous cycle, No one would notice that Lao Dao had been away." (Ken Liu 2015)<br />
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In this passage, we can see clearly that English has many more conjunctions than Chinese, like "as though", "from where" and "that", this is because of the difference in syntax between the two languages.<br />
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=====2.1.3 Discourse level=====<br />
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Nida believes that a close, formal translation may be difficult for readers because of the intricate nature of the discourse structure and the presupposed knowledge about the contents in the original text. Therefore, it is necessary to choose a way of "rewrite" to make the translated text acceptable to readers. In literary translation, the translator should pay attention to both the content and the structure of the discourse. In the process of translation, the translation should be equivalent to the original text in the level of discourse. The following part selects a dialogue and its English translation in Folding Beijing as an example of literary translation to achieve functional equivalence in discourse level.<br />
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“所以” 她给老刀夹了新上来的热菜，“你能不能暂时不告诉他？等我……有机会亲自向他解释可以吗？”<br />
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老刀没有动筷子。他很饿，可是他觉得这时不能吃。<br />
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“可是这等于我也得撒谎。”<br />
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依言回身将小包打开，将钱包取出来，掏出五张一万块的纸币推给老刀。“一点心意，你收下。”(Jingfang Hao 2016:23)<br />
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"And so"—she spooned a serving of the new hot dish onto Lao Dao's plate—"can you please not tell him, just temporarily? Please…give me a chance to explain to him myself." <br />
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Lao Dao didn't pick up his chopsticks. He was very hungry, but he felt that he could not eat this food.<br />
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"Then I'd be lying, too," Lao Dao said.<br />
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Yi Yan opened her purse, took out her wallet, and retried five 10,000 yuan bills. She pushed them across the table toward Lao Dao. "Please accept this token of my appreciation." (Ken Liu 2015)<br />
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The conversational habits in Chinese are different from those in English, so some adjustments are often made when translating. The form of the dialogue is not completely translated from Chinese, but for the reader, the understanding of the text is the same. For example，“夹了新上来的热菜”translated into "spooned a serving of the new hot dish", the translator changed the action to "spoon", which is more suitable for Yi Yan's identity image, it is more suitable as a girl in the first space to spoon the vegetables to Lao Dao. “推给老刀”translated into "She pushed them across the table toward Lao Dao", this sentence adds some action to make it more pictorial.<br />
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====2.2 Functional Equivalence from Aspect of Style====<br />
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Every writer has his own writing style, and no one can imitate it perfectly. That is to say, in translation, it is impossible for the translator to translate the author's writing style exactly the same. Through the application of rhetoric and dialect, the original text shows the language characteristics, and the English translation can also see that the translator tries to achieve the functional equivalence on the stylistic level.<br />
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=====2.2.1 Rhetoric=====<br />
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First of all, rhetoric is an important part of the study of style. Aristotle (384-322 B.C.) believed that style is form and is a counterpart of dialectic. The use of rhetoric can create vivid images, vivid scenes, improve the effect of literature.<br />
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Example 1:<br />
老刀的肚子也感觉到饥饿。他迅速转开眼睛，可是来不及了，那种感觉迅速席卷了他，胃的空虚像是一个深渊，让他身体微微发颤。(Jingfang Hao 2016:2)<br />
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"Lao Dao's stomach growled. He quickly averted his eyes, but it was too late. His empty stomach felt like an abyss that made his body tremble." (Ken Liu 2015)<br />
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In this passage, the original text compares a hungry stomach to an abyss, and the English translation also uses this metaphor to form a rhetorical functional equivalence.<br />
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Example 2:<br />
不远不近的距离，就像遥望西山或是海上的一座孤岛。(Jingfang Hao 2016:10)<br />
"The distance was perfect for taking in the whole city, like gazing at an island in the sea." (Ken Liu 2015)<br />
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In this paragraph, it is a metaphor, and the words "西山" and "孤" in the original text are not translated, only translated into "an island in the sea", this description is enough to show the image of a folded city.<br />
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Example 3:<br />
高楼像最卑微的仆人，弯下腰，让自己低声下气切断身体，头碰着脚，紧紧贴在一起，然后再次断裂弯腰，将头顶手臂扭曲弯折，插入空隙…楼宇由折叠中站立起身，在灰蓝色的天空中像苏醒的兽类。(Jingfang Hao 2016:10)<br />
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"The skyscrapers bowed submissively like the humblest servants until their heads touched their feet; then they broke again, folded again, and twisted their necks and arms, stuffing them into the gaps… The buildings unfolded and stood up, awakening like a herd of beasts under the gray–blue sky." (Ken Liu 2015)<br />
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It has a personification in this paragraph, "skyscrapers" have "heads, feet, necks and arms", and "like the humblest servants", the use of rhetoric enables people to imagine the folding picture of the city through the human image. By comparing the building to a herd of beasts, it shows its size and the sense of fear and oppression it brings.<br />
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Example 4:<br />
直到建成的日子高楼如活人一般站立而起，他们才像惊呆了一样四处奔逃，仿佛自己生下了一个怪胎。(Jingfang Hao 2016:11)<br />
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"Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster."(Ken Liu 2015)<br />
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In this sentence, although "怪胎" translate into "monster", the "生"express also the same meaning, so the translator does not struggle.<br />
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=====2.2.2 Dialects=====<br />
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Dialect embodies the local characteristics, is the author's own writing style. Sometimes it's a problem in translation. In the following example, we can see how the translator handles this problem.<br />
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For example, "伙计" in English "waiter" ,"铺盖卷" in English "bedrolls" ,"闺女"is translated as "real daughter" ,"她们认死理儿" is translated as "they don't know how to be flexible","只是这么多年过来，人就木了." (Jingfang Hao 2016:33) is translated into“But after so many years, you grow a bit numb." (Ken Liu 2015) We can see that when translators translate dialects with Chinese local characteristics, they pay more attention to the level of semantic understanding rather than the formal equivalence.<br />
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In short, whether the use of rhetoric or dialect in literature, can fully reflect the author's writing style. Therefore, in literary translation, the translator should study the differences between the source language and the target language in the ways to express stylistic differences, and find out the best way to make up for these differences. In this way, literary translation can achieve maximum functional equivalence at the stylistic level.<br />
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====2.3 Functional Equivalence from Aspect of Culture====<br />
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In the process of translation, the cultural difference between the two languages is also an issue that translators should pay attention to. People who come into contact with different cultures have different ways of thinking, values and social customs and so on. Translators need to understand the two cultures and fully express the cultural elements contained in the original text. At this time, translation plays a role in cross-cultural communication. The translator must present the cultural meaning shown or implied in the original text to the readers so that the translation can achieve the cultural equivalence with the original text. In this chapter, we will analyze the English translation of Folding Beijing from the perspective of food culture, folk culture and culture of idioms, so as to explain how it achieves the functional equivalence with the original text.<br />
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=====2.3.1 Food Culture=====<br />
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The city described by Beijing Folding is the political and cultural center of China, and it is a city with profound cultural deposits. There are a lot of contents belonging to traditional Chinese food culture in the novel. This part will analyze how the translator translates these delicacies to achieve functional equivalence.<br />
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Example 1:<br />
"…面前摆着一盘炒面或炒粉… "(Jingfang Hao 2016:2)<br />
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"Each kid had a plate of chow mein or chow fun…" (Ken Liu 2015)<br />
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"炒面"is a well-known traditional snack in China. The translator makes it into "chow mein", rather than "Chinese stir-fried noodles". In the dictionary, "chow mein" means a Chinese-style dish of fried noodles served with small pieces of meat and vegetables. This translation also makes it more intuitive for the reader to know what the food is.<br />
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Example 2:<br />
"老葛又拿来半瓶白酒和两个玻璃杯，倒上。"(Jingfang Hao 2016:32)<br />
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"…over a half bottle of baijiu…" (Ken Liu 2015)<br />
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The foreignizing translation is adopted here, "白酒" is translated into "baijiu" , the translator doesn't use the word like "spirits", it not only retains Chinese cultural characteristics, but also achieves communicative effect.<br />
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Example 3:<br />
"哎，你们知道那儿一盘回锅肉多少钱吗？" (Jingfang Hao 2016:2)<br />
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"…how much they charge for an order of twice -cooked pork over there?" (Ken Liu 2015)<br />
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The special feature of this dish is that it is boiled in water and then stir-fried. The translator captures this feature in the translation, trying to make people understand the meaning of "回锅", and this dish is made with pork, he wants readers of the English translation to see an image of the dish in their heads in the same way that Chinese people do.<br />
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=====2.3.2 Folk Culture=====<br />
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Chinese people also have their own unique way of life, customs and traditions, behavior patterns and other aspects of vocabulary. The following will analyze the translator's functional equivalence in folk culture.<br />
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Example 1:<br />
"…几个人分吃两个菜…" (Jingfang Hao 2016:2)<br />
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"…and they shared two dishes family-style." (Ken Liu 2015)<br />
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"分吃" is the most common way of eating in traditional Chinese culture, where several dishes are shared among friends and family. The purpose of the passage is to show the poverty of the boys. The translator takes into account the differences between Chinese and Western cultures，Western behavior is different. so he use the word "shared" and he add the word "family-style" to make it easier for the reader to understand the behavior. <br />
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Example 2:<br />
"咱们也算半个老乡吧。”老葛说，“所以不用太拘束。我还是能管点事儿，不会把你送出去的。"(Jingfang Hao 2016:27)<br />
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"We're practically from the same hometown! So, you don't need to be so careful with me. I still have a bit of authority, and I won't give you up." (Ken Liu 2015)<br />
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The culture of hometown is a major feature of Chinese culture. Those from the same hometown share similar living habits, growing environment and cultural background, so even strangers can get familiar with each other quickly and even help each other. Since Lao Ge and Lao Dao come from the third space, the translator explains the term "老乡" from a geographical perspective. "管事儿"means to have some authority. The translator also explains this word so that readers can understand it easily.<br />
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Example 2:<br />
"一点心意，你收下。" (Jingfang Hao 2016:23)<br />
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"Please accept this token of my appreciation."(Ken Liu 2015)<br />
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In this passage, Yi Yan said that she hoped Lao Dao could help her keep a secret, so she wanted to give Lao Dao with money. "心意" means money, which is a euphemism used in China when it is inconvenient to offer money directly. In the translation, the translator also considered a euphemistic way of expression, so he used the word "appreciation".<br />
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=====2.3.3 Culture of Idioms=====<br />
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Idioms are an important part of the extensive and profound Chinese culture. Chinese people always use them in their daily life and in their writing. However, some idioms sometimes have different meanings in different contexts, and the translation should pay attention to the differences between the two cultures.<br />
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The author used many idioms in the article, such as "饿虎扑食", the translator translated it into "ate heartily", although the translation is easy to understand, but without the image that people are very hungry to eat, from the perspective of functional equivalence, English readers seem to be unable to reach the same level of understanding and response as Chinese readers. And "（盘子）一片狼藉"translated into "The dishes were a mess", it is a brief description of the mess. And "成人之美" translated into "in that case I'll have done a good deed by keeping silent", the idiom in the original text was originally used to describe Lao Dao's feeling that he was keeping secrets and that Yi Yan and Qin Tian might get together in the future. The translator abstractly translated the sentence in the English translation.<br />
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===Conclusion===<br />
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From the analysis of the English translation of Folding Beijing from three aspects: meaning, style and culture with the theory of functional equivalence in this paper, and it is believed that the English translation conforms to the understanding of English readers to the specific information in the text. According to Nida's functional equivalence theory and its translation purposes and strategies, the translator brings a natural and equivalent Chinese translation of Folding Beijing to the English reader.<br />
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Nida's functional equivalence theory emphasizes that the target language readers' understanding and appreciation of the target language is essentially the same as that of the source language readers, so the target language can be regarded as a functional equivalence translation. Analyzed from three aspects: meaning, style and culture "Beijing fold" English version, you can see on the language, while Chinese and English in logic and grammar are greatly different, there exist many differences in the Chinese culture and western culture, but the translator still tries his best to keep the content of the original text in the translation and find more appropriate words. In terms of some specific content, the translator does not translate into exactly the same form, which is also consistent with Nida's functional equivalence theory, because Nida also proposed that translation should not be limited to form, but the translator can make necessary adjustments to the form and structure of the original text, so as to achieve equivalence between content and information. However, in some details, such as idioms, the translator's translation fails to achieve the same effect as the original text, which may be an area for improvement. Nida's theory of functional equivalence does provide a good theoretical model for the translation of science fiction, which is of great value.<br />
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===References===<br />
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[1] Hao Jingfang. Folding Beijing [J]. Ken Liu (trans.). A Magazine of Science Fiction and Fantasy, 2015.<br />
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[2] Nida, Eugene A. Language, Culture, and Translating[M].Shanghai: Shanghai Foreign Language Education Press,1993<br />
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[3] Nida, Eugene A. Language and Culture: Context in Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 2001<br />
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[4] Nida, Eugene A. & Taber, Charles R. The Theory and Practice of Translation[M]. Shanghai: Shanghai Foreign Language Education Press, 2004<br />
<br />
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<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
<br />
American linguist Eugene A. Nida put forward the theory of “functional equivalence”, that is, “the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word” (Eugene A. Nida,1969), which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language” (Eugene A. Nida,1969). Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that meaning is the most important, followed by form. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. “However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. (Guo Jianzhong, 2000)” Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
<br />
Secondly, if meaning and culture cannot be taken into account at the same time, “the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation” (Guo Jianzhong, 2000). For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, “the translation technique of recreate can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence” (Guo Jianzhong, 2000). “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language.<br />
<br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
<br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
<br />
====Chinese Versions of The Importance of Being Earnest====<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts.<br />
<br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. “It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times” (Tong Fangli,2006). Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
====Translation Strategies of Yu Guangzhong’s Version==== <br />
=====Translation of the Drama Title=====<br />
So far, there are three famous versions of The Importance of Being Earnest. Yu Guangzhong’s “不可儿戏”, Zhang Nanfeng’s “认真为上” and Qian Zhide’s “名叫埃纳斯特的重要性”. “Among these three versions, Yu Guangzhong’s is the most popular one, which is also consistent with functional equivalence” (Wen Tong, 2012).<br />
<br />
“Functional equivalence emphasizes that translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”(Eugene A. Nida,1969). Wilde created a character named “Ernest” in the play. As we all know, “Ernest” and “earnest” are homonyms, so the drama title is a pun. It not only expresses “the importance of being earnest”, but also “the importance of naming “Ernest”. After all, “Ernest” is a name favored by two girls in the play. Qian Zhide’s version expressed the literal meaning, which achieved equivalence in meaning. However, Zhang Nanfeng’s version represented the implied meaning. In Yu Guangzhong’s version, he translated the implied meaning and revealed the theme of the play that one should be serious about everything in life. The function of the title is to reveal the theme of the novel. In Yu’s version, the information was reproduced and it echoed lady Bracknell’s words at the end of the play. So, it was more in line with Chinese readers’ preference.<br />
<br />
=====Translation of Characters’ Names=====<br />
“Pun was widely used in this play, especially in characters’ names” (Yang Wenqian, 2014), and Yu Guangzhong translated it almost perfectly. In essence, pun is a deliberate word play. It usually appears when two words are similar or identical in their sound, but different in meaning. The effect of pun can be humorous, rhetorical and even bitter at times. Regardless of the brilliant effect of a pun, it is merely a tool for the author to get him across, not just a decoration. <br />
<br />
Yu Guangzhong translated the character “Ernest” created by Jack into “任真”. In English, “Ernest” and “earnest” are homonyms, and “earnest” means to be serious about something. In Chinese, “任真” and “认真” are homonyms，like the English homonyms. Yu employed the domestication method to translate it into “任真”, and Zhang Nanfeng employed the foreignization method to translate it into ‘埃纳斯特’. He translated the pun in English into the pun in Chinese. It was translated into “任真” and gave him the Chinese surname “华”, which was from his family name “Worthing” in English. It not only facilitated the needs of the audience, but also considered the feelings of readers. If “Ernest” was translated into “埃纳斯特”, the audience of the drama will be confused and do not understand the humor and irony of the language. In the other hand, “认真” is too direct to let readers experience the beauty of pun by thinking it over themselves. “华任真” retains the ironic effect to the greatest extent, and it does not make the audience feel confused when they hear “埃纳斯特”. <br />
<br />
In this way, the form of original works was preserved, from a pun in English to a pun in Chinese. “From the perspective of linguistics, one of the ideal translation methods is pun into pun” (Yin Lijing, 2012). And the irony effect in Wilde’s original works can be kept to the greatest extent, as if it had just been transmigrated from English to Chinese.<br />
<br />
Yu Guangzhong translated the character “Bunbury” created by Algernon into “梁勉仁”. The original meaning of “Bunbury” is “sightseeing tour”, which implies an excuse to evade responsibility as well. That’s exactly why Algernon intended to make up the character. “When he didn’t want to show up in some situation, he lied that his intimate named “Bunbury” was ill and he couldn’t keep the appointment because he needs to take care of him” (Yu Guangzhong, 1986). With the guidance of traditional transliteration method, we should consequently translate it into “邦伯里”. But Yu Guangzhong’s version adds beauty to the original text. In Chinese, “梁勉仁” and “两面人” are homonyms, referring to double-faced people. In Wilde’s original text, “Bunbury” is not a pun. But in Yu Guangzhong’s version, he added a pun in the process of translation. When the audience heard of “梁勉仁”, they would realize that Algernon was a double-faced person at once. Both of the Chinese name “梁勉仁” and English name “Bunbury” are names which are correct in lexical aspect. Moreover, they expressed the same meaning that the person who named like that was double-faced, so the function of the original and the target language are the same. We guess that if Wilde writes this play in Chinese, he may use the same expression as Yu Guangzhong. Yu Guangzhong’s version of the tutor Miss Prism is “劳小姐”. The name “Prism” and the word “prim” form a homophonic pun. Wilde aims to allude to his rigid character through this name. In Chinese, “劳” “老” and “牢” are homonyms, aiming at showing Miss Prism’s strict control over her student, Miss Cecily. It seems that her name not only adds the meaning “old lady” and “prison”, but also highlights the original work’s depiction of her rigid personality. <br />
<br />
In China, people’s surnames stand behind their last name, and their names are short. “European and American names are different and most of them are long and awkward for Chinese readers” (Wang Chao,2016). This kind of cultural difference often weakens the interest of many readers and audiences in the translated works, especially dramas. But Yu Guangzhong’s version not only translates the meaning of Wilde’s original work, but also has Chinese characteristics. He did not translate the name according to its pronunciation, but created Chinese names which can not only be in accordance of Chinese names, but also express the ironic meaning of the source language.<br />
<br />
=====Translation of Characters’ Dialogues=====<br />
Allusions refer to the stories or words and sentences in ancient books quoted in poems; idioms refer to the fixed and customary expressions in a language, including proverbs, slang, catchphrase, lexical phrase, habitual collocation, restricted collocation, and etc. “There are a lot of allusions and idioms both in Chinese and English. Cultural differences make English allusions and idioms become key points in translation, especially in drama translation which focuses on watching rather than reading” (Liang Wei, 2009). In order not to affect Chinese readers’ understanding of the plots, especially for the audience, Yu Guangzhong boldly adopted the substitution technique in the translation of dialogues, which can better convey the unique charm of Wilde’s language. Following, we will analyze Yu Guangzhong’s version from the perspective of rhetorical sentences, including alliteration, paradox and antithesis.<br />
<br />
======Alliteration======<br />
"Many English allusions and idioms are used in Wilde’s plays" (Yang Wenqian, 2014). The author chose two examples of alliteration sentences. Alliteration is the earliest phonetic rhetoric technique with rhythm and beauty in English. In Yu Guangzhong’s version, he not only remained the rhetorical form but also preserved the flavor of the original work.<br />
<br />
(1)ALGERNON. I hear her hair turned quite gold from grief. (Wilde, 2009)<br />
亚吉能 听说她的头发因为伤心变色像黄金。(余光中, 1998)<br />
In this example, Algernon is talking about Lady Bracknell’s friend Lady Harbury, who becomes twenty years younger after her husband’s death. “It is commonly believed that a woman should feel grief after her husband’s death. We guess that her hair may turn grey out of sorrow. While it turned out that she changed it gold just in order to be younger” (Wu Shanshan, 2012). Wilde did well in employing paradox and irony to satirize the upper class. He is also keen on word game. “Gold from grieve” in this dialogue actually comes from “grey from grief”. Wilde’s alteration not only preserves the alliteration, but also achieves an ironic effect.It is hard to translate alliteration in the target language. In order to reproduce the formal beauty of the source language, Yu Guangzhong changed the alliteration into assonance and rendered it into “伤心变色像黄金”. In Chinese, “金(jin)” and “心(xin)” have the same sound “in”. In this example, he employed rhetorical devices in Chinese to replace alliteration. It not only expressed the same meaning as the source language, but also added the beauty of language in form, with Chinese characteristics. In the meaning level, Yu’s version preserved the original connotation, and in the form level, he employed rhetorical devices in Chinese to replace alliteration, which coincided with “functional equivalence”<br />
.<br />
(2)CHASUBLE. I would merely beg you not to be much bowed down by grief. What seem to us bitter trials are often blessings in disguise. (Wilde, 2009)<br />
蔡牧师 只劝你不要过分哀伤。有些事看来像大祸临头，往往焉知非福。(余光中, 1986)<br />
In example 2, Jack pretended that he had a wicked brother whose name is Ernest. And Ernest often needed his assistance so that he had an excuse to disappear for several days. Discovering that his ward Cecily was too interested in Ernest, he decided to “kill” his brother by saying that he caught a severe chill. Then Jack told Chasuble that his brother Ernest died in Paris. Chasuble intended to console Jack by saying “What seem to us biter trials are often blessings in disguise”. Therefore, from Chasuble’s point of view, his death may be a shake off for Jack.Here, “bitter” and “blessings” employed alliteration devices. Yu Guangzhong translated it as “塞翁失马，焉知非福”, a Chinese saying. It means that although we have suffered losses for a while, we can benefit from them in the future. “It also tells us that bad things can become good things under certain conditions, and vice versa” (Wu Shanshan, 2012). He translated alliteration in English into a Chinese saying. The form of the sentence has changed, while the meaning remained. The meaning the Chinese saying expressed in the Yu Guangzhong’s version was the same as the original, and the ironic effect was achieved by using a more acceptable way for Chinese readers. An old saying is more persuasive in this situation. We learnt from Yu’s version that if there is a saying in the source language, we can find a saying which expresses the same meaning in the target language, making it achieve “functional equivalence”<br />
<br />
======Paradox======<br />
(3)LADY BRACKNELL. I'm sorry if we are a little late, Algernon, but I was obliged to call on dear Lady Harbury. I hadn't been there since her poor <br />
husband's death. 1 never saw a woman so altered; she looks quite twenty years younger. (Wilde, 2009)<br />
巴夫人真抱歉我们来晚了一点，阿吉，可是我不能不去探望哈夫人。自从她死了可怜的丈夫，我一直还没有去过她家呢。从没见过一个女人变得这么厉害:看起来她足足年轻了二十岁。(余光中, 1986)<br />
Paradox is a device much favored by satirists. The benefit lies in the fact that even though it seems to be contradictory on the surface, it contains a certain grain of truth. With the use of paradoxes, Wilde showed us a clear picture of characters’ manners and thoughts and the bourgeois society of his time, Victorian era.In the above example, Lady Harbury lost her husband. As common sense, the readers or audience would think she may become old, while Lady. Bracknell says “she looks quite twenty years younger”. In this sentence, paradox was employed.Upon hearing that, the readers and audience will feel they are deceived by the speaker and become amused by the paradox. After thinking it over, they will realize the beauty of the language. “Yu Guangzhong described the shocking facts in a flat tone to deepen the ironic effect” (Yang Wenqian, 2014). He successfully transferred the paradoxical meaning from the source text to the target language. Actually, he not only translated the original meaning, but also expressed the original meaning with an extremely same tone, an ironic tone.<br />
<br />
(4)ALGERNON. Do you really keep a diary? I'd give anything to look at it. May I?<br />
CECILY. Oh no. [Puts her hand over it] You see, it is simply a very young girl’s record of her own thoughts and impressions and consequently meant for <br />
publication. (Wilde, 2009)<br />
亚吉能 你真的记日记吗?我真恨不得能看一看，可以吗?<br />
西西丽 哦不可以。(手按日记)你知道，里面记录的不过是一个很年轻的女孩子私下的感想和印象，所以呢，是准备出版的。(余光中, 1986)<br />
In this example, since the diary is a record of Cecily’s own thoughts and impressions, she does not allow Algernon to read. "The readers or the audience may think Cecily will keep it as a personal privacy and prevent others from reading. However, Cecily says the diary is meant for publication"(Wu Shanshan, 2012). This contradictory statement is illogical and unreasonable, thus produces a humorous effect.In example 4, what amused the audience was that the conclusion was contrary to the reasons. Yu Guangzhong added a Chinese conjunction “所以”. With this conjunction, the ironic effect deepened. If the translator transforms the illogical content into a coherent form that sounds reasonable, the paradoxical meaning in the original drama text will disappear, and the reader or audience will not be attracted by this line. This version remained the ironic effect of the source text.<br />
<br />
======Antithesis======<br />
<br />
(5)ALGERNON. You don’t seem to realize, that in married life three is company and two is none. (Wilde, 2009)<br />
亚吉能 阁下似乎不明白， 婚后的日子，三个人才热闹，两个人太单调。(余光中, 1986)<br />
"Antithesis is a figure of speech in which sharply contrasting ideas are juxtaposed in a paralleled phrase or grammatical structure"(Wu Shanshan, 2012). Wilde employed quite a few antitheses in The Importance of Being Earnest, making it a great challenge for translators.Algernon introduced Bunbury to Jack so that he could still pursue pleasure after marriage. He compared two kinds of states of marriage and expressed his own thoughts. In the sentence “three is company and two is none”, antithesis was employed with rhythmic beauty.Yu Guangzhong noticed this musical beauty of the source language, and rendered it into corresponding paralleled structure. As a matter of fact, the target language seemed to be better than source language. In Wilde’s language, only antithesis was used. While in Yu Guangzhong’s version, he reserved antithesis and added rhythmic words. “热闹” and “单调” are totally two different kinds of states, forming sharp contrast. Furthermore, “闹(nao)” and “调(diao)” have the same sound “ao”. Yu Guangzhong fully exploited the advantage of the target language and successfully transferred the beauty of the source language. He not only surpassed source language in form, but also preserved the soul. <br />
<br />
(6)MISS PRISM. You are too much alone, dear Dr. Chasuble. You should get married. A misanthrope I can understand—a womanthrope, never! (Wilde, 2009)<br />
劳 你太孤单了，蔡牧师。你应该结婚。一个人恨人类而要独善其身，我可以了解。一个人恨女人而要独抱其身，就完全莫名其妙。(余光中, 1986)<br />
This is the conversation between Miss Prism and Dr. Chasuble. She suggested that he should get married. In order to persuade him, she compared the two reasons of not getting married. "The former is understandable, while the latter is incomprehensible"(Wen Tong, 2012). In example 6, Wilde employed the rhetorical device of antithesis, and Yu Guangzhong remained it in target language. “Womanthrope” comes from the word “misanthrope”, referring to people who hate women. In Yu Guangzhong’s version, he translated two words into two sentences, “恨人类而要独善其身” and “恨女人而要独抱其身”. He explained two kinds of situations to the audience in detail with the same form as original works, making it almost perfect in form and content.<br />
<br />
====Suggestions on Translation from Yu Guangzhong’s Version====<br />
Through the analyses of Yu Guangzhong’s version, we have a deeper understanding of “functional equivalence”. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Even Yu Guangzhong’s version, which is most popular among the audience and readers, has many imperfections. Through the research, we can get some suggestions to help the later translators to create more excellent works. <br />
The first translation strategy of is to keep the form of the target language in line with the original to the greatest extent. The reason why The Importance of Being Earnest becomes the most successful play of Wilde is that a variety of rhetorical devices are used. In the process of translation, Yu Guangzhong grasped this point well. In translation of the drama title or characters’ names, he preserved the irony of the original work, turning puns in English into puns in Chinese, and long foreign names into meaningful short Chinese names. It not only preserves the satire of the original, but also inherits the language flavor of the original. <br />
<br />
The second translation strategy is that the form can be changed properly, but the meaning and satirical effect cannot be reduced. Due to the differences between Chinese and Western cultures, there are many Western proverbs which are inexplicable to Chinese readers. If they are translated literally, the reader will fail to understand the exact meaning of the proverb. The beauty of the original will be destroyed, as well. But if the proverbs are explained carefully, it will inevitably take up a lot of sentences to explain the literal and metaphorical meaning of the proverbs. For drama translation, it is not advisable to do so. Yu Guangzhong chose Chinese proverbs that can express the same meaning to replace the English ones, without changing the author’s original meaning, and it added a sense of amiability to Chinese readers.<br />
In this part, the author analyzes Yu Guangzhong’s translation strategies from the prospective of functional equivalence. In Yu Guangzhong’s version, both the form and the content of original work have been preserved. We also gained some enlightenments from his translation, which benefits our further translation practice.<br />
<br />
===Conclusion===<br />
The thesis, under the guidance of “functional equivalence”, analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from three aspects, translation of drama title, characters’ names and dialogues. Through this study, we had a clear understanding of functional equivalence. By appreciating the vividness of Yu Guangzhong’s version, we get some enlightenments in translation. From the above discussion, we think that translators can learn from Yu Guangzhong in order to achieve “functional equivalence”.In translation, we should take readers’ thought into consideration first. To make the translated version like the original work, Yu Guangzhong provided us with some strategies. One is to keep the target language in line with the original to the greatest extent. The other is that form can be changed, but the meaning and satirical effect cannot be reduced. With these strategies, we can produce more fantastic translation.Even though we gain experience from this study, it has limitations. “Drama is a type of literature written to be performed” (Shi Tiantian, 2014). So, there are many details to be considered. Although Yu’s version is popular, it has unavoidable shortcomings. This thesis only focused on excellent examples of translation. To sum up, Yu’s version provided us with some successful suggestions to achieve functional equivalence, but only part of it did it.<br />
<br />
===References===<br />
Chen Feifei陈菲菲. (2011). 目的论与余光中《不可儿戏》的翻译策略[Skopos Theory and Yu Kwang-chung’s Translation Strategy on The Importance of Being Earnest J].''宁波广播电视大学学报'' Journal of Ningbo Radio and Television University (04) 43-46.<br />
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Chen Yaoyao陈瑶瑶. (2019). ''余光中戏剧翻译研究''[A study of Yu Guangzhong's drama translation]. Taiyuan: Shanxi University山西大学.<br />
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Eugene A. Nida &Charles R. Taber. (1969). ''The Theory and Practice of Translation''. Leiden: Brill.<br />
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Guo Jianzhong郭建中. (2000). ''文化与翻译'' [Culture and Translation]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
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Liang Wei梁薇. (2009). 从翻译目的论视角出发研究The Importance of Being Earnest两个译本[Two versions of The importance of Being Earnest From the perspective of Skopos theory]. Anhui: Language and words''语言文字'' (09) 258.<br />
<br />
Li Xin李欣. (2010). 余光中戏剧翻译实践研究——以《不可儿戏》为例[Yu Kuang-chung's Drama Translation Practice: A Case Study of The Importance of Being Earnest]. ''淮海工学院学报'' Journal of Huaihai Institute of Technology (04) 96-98.<br />
<br />
Richard, F. (1956). ''Wilde as Parodist: A Second Look at the Importance of Being Earnest. College English'' (1) 18-23.<br />
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Shen Zhengrong谌峥嵘. (2007). 《不可儿戏》两中译本比较[A Comparative Study of The Two Chinese Versions of The Importance of Being Earnest ]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Shi Qiulei施秋蕾. (2012). 文化转向视角下的翻译策略研究——以王尔德The Importance of Being Earnest两中译本为例[Translation Strategies from the Perspective of Cultural Turn: A Comparison of Two Chinese Versions of The Importance of Being Earnest].''常熟理工学院学报'' (03) 96-100.<br />
<br />
Tong Fangli童芳莉. (2006). 从归化与异化的角度评余光中译《不可儿戏》[Evaluation on Yu Guangzhong's Translation of The Importance of Being Earnest from Domestication and Foreignization].''台州学院报'' Journal of Taizhou College (02) 43-46.<br />
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Wang Chao汪超. (2016). 余光中翻译思想与实践研究[A Study on Yu Guangzhong’s Translation Thought and Practice]. Changsha: Hunan Normal University湖南师范大学.<br />
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Wen Tong 温彤. (2012). 美学视阈下的戏剧翻译审美主体研究——以王尔德的喜剧中译为例[On the Aesthetic Subject of Drama Translation from the Perspective of Aesthetics——Take Oscar Wilde's Chinese Translation of Comedies as an Example].''时代文学''Period literature (03) 220-221.<br />
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Wilde, O. (2009). The Importance of Being Earnest. Claremont: Broadview Press.<br />
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Wu Jie吴洁. (2014). “语言游戏说”视角下的王尔德作品研究[A Research on Oscar Wilde’s Major Works from the Perspective of "Language Games”]. Shanghai: Shanghai International Studies University 上海外国语大学.<br />
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Wu Shanshan吴姗珊. (2012). 从目的论视角比较研究The Importance of Being Earnest的三个中译本[A Comparative Study of The Three Chinese Versions of The Importance of Being Earnest from the Perspective of Skopos Theory]. Chengdu: Sichuan Normal University四川师范大学.<br />
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Yang Wenqian杨文茜. (2014). 以舞台呈现为目的:王尔德戏剧The Importance of Being Earnest两个中译本的比较[Translating Drama for Theatrical Performance: A Comparative Study of Two Chinese Translations of Oscar Wilde’s The Importance of Being Earnest ]. Wuhan: Huazhong Normal University华中师范大学.<br />
<br />
Yin LIjing殷莉菁. (2012). 王尔德戏剧《不可儿戏》中双关语汉译研究[A Study of Pun Translation of The Importance of Being Earnest by Oscar WIlde]. Hangzhou : Zhejiang Gongshang University浙江工商大学.<br />
<br />
Yu Guangzhong余光中. (1986).''不可儿戏'' [The Importance of Being Earnest]. Beijing: China Friendship Publishing Company中国友谊出版公司.<br />
<br />
Yu Guangzhong余光中. (2004). ''余光中谈翻译''[On Translation by Yu Guangzhong]. Beijing: China National Translation and Publishing Corporation中国对外翻译出版公司.<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. <br />
<br />
The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.(Kong Shaohui, 2019: 127)<br />
<br />
The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. <br />
<br />
Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019: 275-277)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lederer, 1969)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020)<br />
<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001)<br />
<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
Chinese translation has a long history of three thousand years, and the earliest translation can be traced back to the Shang and Zhou dynasties. But scholars generally take the translation of Buddhist scriptures in the Eastern Han Dynasty as the beginning of the translation history of China. Buddhism, religion and philosophy founded in India by Siddhartha Gautama, was unknown to other countries for a long time. About the first century AD Buddhism entered China along trade routes from Central Asia. Thus, the translation of Buddhist scriptures came into being. Buddhism was widely developed in China and became one of the most important religions in China for more than two thousands of years with great impacts on Chinese culture and civilization. The translation of Buddhist scriptures is mainly supported by two groups of people: the foreign monks who came to China to preach; the Chinese monks who go west to seek sutras. “The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty, further developing from the Eastern Jin to Sui Dynasty, and peaking in Tang Dynasty, which stretches for more than one thousand years”(Meng Yue 2017, 305). And it has great influence on Chnese society, culture, language, arts etc. The translation of Buddhist scriptures is the first Chinese translation climax. With it developing, many translators and translation works come to the fore, and lots of translation theories have been put forward and perfected, which lays the foundation for later ones.<br />
<br />
During the whole history of the translation of Buddhist scriptures, literal translation and free translation have always been one of the hottest topic. Literal translation of Buddhist scriptures refers to the rendering of text from Sanskrit into Chinese at a time or without conveying the sense of the original Buddhist scriptures. It emphasizes the form similarity and requires the accordance between the Sanskrit and Chinese in the choices of word, syntax and styles. Free translation of Buddhist means to mainly convey the meaning and spirit of the original Buddhist scriptures, which does not adhere strictly to the form or word order of the original. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. “The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation” (Sun Shanshan 2014, 174).<br />
<br />
In the present paper, I shall discuss the development of translation in Chinese Buddhist scriptures from three period. The first period is from the late Eastern Han to the Western Jin Dynasty. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. Among them An Shigao and Zhi Chen advocate literal translation, while Zhi Qian supports free translation. The second period from the Eastern Jin Dynasty period to the Sui Dynasty. The representative translators during this period are Shi Daoan and Kumarajiva. Shi Daoan proposed that translation should be carried out literally and raised the theory of “five losses and three difficulties”. Kumarajiva opposed to precise literal rendering and argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers. The third period is the Tang Dynasty, and the representative translator in this age is Xuan Zang. Xuan Zang held that translation “must be truthful and intelligible to the populace”.<br />
<br />
=== The late Eastern Han to the Western Jin Dynasty ——Mainly Literal Translation ===<br />
The development of Chinese Translation of Buddhist Scriptures starts from the end of Eastern Han Dynasty. With the success of the Silk Road, Buddhism was introduced to China. At the beginning, it was not widely accepted by Chinese society due to language barrier. Therefore, it is of great necessity to translate Buddhist scriptures into Chinese, so that it can be read, comprehended and accepted by Chinese people. The representative translators during this period are An Shigao, Zhi Chen and Zhi Qian. The first two were the masters of the literal translation school.<br />
<br />
==== An Shigao ====<br />
An Shigao lived from 148-180 CE. According to legend, he was a prince of Parthia (modern Iran). He gave up being a prince to become a Buddhist missionary monk in China. Soon after he arrived China, he quickly possessed a good knowledge of Chinese and started to translate Buddhist Scriptures into Chinese. He totally translated 35 Buddhist Scriptures, of which main content was the basic doctrines and method of cultivation of Theravada Buddhism. Compared to other contemporaneous translators, “An Shigao’s translation can more accurately convey the original meaning of the text. His translation is clear and appropriate. Generally speaking, he was the earliest representative of literal translator in China. His translation is mainly literal and respects the structure of the original text” ( Fang Yang 2013, 6). However, as An Shigao was the earliest group of Buddhist scripture translators, “there is no precedents to follow, some terms in the translation are not easy to understand, and the structure of some original sentence are different from that of Chinese, therefore there are some repetitions and inversions in his translation” (Yang Chaobiao 2012, 78).<br />
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==== Zhi Chen ====<br />
Zhi Chen, entering China at about 167 CE, was the first monk who introduced Mahāyāna Buddhism to China. He was proficient in Chinese and translated a large number of Buddhist scriptures. Most of them are about Mahayana Buddhism. With the translation of An Shigao as reference, Zhi Chen accumulated a certain amount of experience in wording and phrasing, so his translation can be relatively fluent and preserve the original meaning as much as possible. Besides, “transliteration are often employed in his translation”(Zhang Yuwei 2019, 115). Therefore he was also regarded as one of the representatives of literal translators. However, due to the limitation of the time, Zhi Chen, just as same as An Shigao and other comtemporay translators, his translation about some terms are obscure and unclear. <br />
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==== Zhi Qian ====<br />
Zhi Qian, also known as Zhi Yue, is a Buddhist scripture translator during the Three Kingdoms period. He is the author of The Dhammapada Sequence, which is said to be the first essay on translation in China. He opposed to the previous translation which focuses on the literal meaning of the text while ignore the elegance of translation. He argued that translation should be easy to understand and the language should be smooth. Zhiqian was the first person in ancient China to systematize and theorize translation. “Zhi Qian’s preface is the first work whose purpose is express an opinion about translation practice”(Ma Zhuyi 1988). He broke the routine of literal translation, pursued the elegance of words, and advocated both free translation and Literal translation, which played a very important role in the improvement of the later translation of the Buddhist scriptures.<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translation of Buddhist scriptures were mostly completed by foreign monks. During this period, Buddhism has just been introduced to China, for this reason there are very few native monks who really know Buddhist scriptures. In the other hand, in order to propagate Buddhism, these foreign monks had to take on translating Buddhist scriptures in the early days. <br />
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(2)The mainstream translation principle was faithfulness at that time. On the one hand, the translators are almost devout religious believers. “Religious scriptures seem to be the sacred “ will of God ”, which is unalterable. Any amplification, deletion or modification in the translation process of religious scriptures can be seen as a blasphemy against God” (Xiong Hui 2013, 67). Therefore, translators mainly adopted the translation method of literal translation, which demonstrates the sincere religious beliefs of translators and preserves the sanctity of religious scriptures. On the other hand, in the early days of Buddhism, foreign monks were not proficient in Chinese, and Chinese monks were not proficient in Sanskrit. Early translators lack bilingual ability and translation experience, therefore then can only translate word for word. Besides, since there is no previous translation to refer to, some Buddhist terms do not have an authoritative and fixed explanation, and some expressions cannot be found its counterpart in Chinese, therefore they can only be translated literally. Literal translation was highly proposed by An Shigao and Zhi Chen. Until the Three Kingdoms period, Zhi Qian pursued the elegance of words, which broke the routine of literal translation.<br />
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(3)Taoist language is often used in translation. “When Buddhism was firstly introduced to China, Taoism, as the native religion of China, was in its prevalence. As a foreign religion, Buddhism have to be attached to Taoism to facilitate the spread the new doctrine in China” (Meng Yue 2017, 306). Therefore, a large number of Buddhist concepts were interpreted by analogy with indigenous ideas, such as Taoist.<br />
<br />
=== the Eastern Jin Dynasty period to the Sui Dynasty—Transition from literal translation to free translation ===<br />
The second historical period,from the Eastern Jin Dynasty period to the Sui Dynasty, is the stage of development. At this period, Buddhism was gradually accepted by Chinese people. Buddhism believer is not limited to the royal family and nobleman, but also includes common people. The representative translators during this period are Shi Daoan and Kumarajiva.<br />
<br />
====Shi Daoan ====<br />
Shi Daoan (314-385), who was an eminent monk. In addition to his efforts for developing a disciplinary code for Chinese monastic communities, he is also known for his translation and commentaries on the scriptures. Shi Daoan proposed that translation should be carried out literally without any amplification or omission, advocating “translation according to the original features”. However, Shi didn’t stick to the literal translation that strictly. He raised the theory of “five losses and three difficulties”. <br />
<br />
“‘Five Losses of Source Texts’ discusses the problems of word order, work or essence, detail or simplification.As for the word order of the First Loss of Source Texts, Daoan clearly advocates the inversion.As for the Second Loss of Source Texts, Daoan proposes to choose work or essence translation according to readers' level and different styles and advocates taking advantages of two schools in order to translate Chinese Buddhist Scriptures better. As for the simplication or detail of the Third, Fourth and Fifth Loss of Source Texts, Daoan thinks the trivial, repeated eulogy, ode and conclusion words should be deleted generally except for the translation of Buddhist discipline."Three Difficulties in Translation" discusses the factors of times, readers and translators that Buddhist Scripture translation faces.It is these three factors that result in the difficulties of translating Chinese Buddhist Scriptures”(Fang Ruifen 2012, 385). “Five losses” means to allow the translation to be different from the original in grammar, rhetoric and structure, so as to conform to the language habits of Chinese people. “Three difficulties” requires that translators should be able to strike a balance betwen styles, intelligence, and time.<br />
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The main contribution of Dao’an to the translation of Buddhist scriptures is the creation and organization of translation workshop. Before Dao’an, the translation were usually finished by private. He set up a translation workshop, ushering in the period of translation on a large scale. And a State Translation School was founded for this purpose. Besides, he invites some translators from India as well. From then on, translation has become an organized activity.<br />
<br />
==== Kumarajiva ====<br />
Another representative translator Kumarajiva, who has enjoyed a high reputation in the long history of the Buddhist sutras translation，was well - renowned and was called as " the first class master of translation" by Liang Qichao. He advocated free translation and getting rid of the shortcomings of transliteration. He is one of the four great translators of ancient China, one of the three great translators of Buddhist scriptures, who translates 39 volumes. He is proficient in both Chinese and Sanskrit languages, and advocates that as long as the translation does not violate the original meaning, there is no need to follow the original form. “Kumarajiva revolutionized Chinese Buddhism, in clarity and overcoming the previous "geyi" (concept-matching) system of translation through use of Daoist and Confucian terms”(Nattier 1992, 186). He argued that “geyi” is the culprit of the deformation of India Buddhism after it was introduced into China. “He completely abandoned interpreting Buddhist concept by using Daoist and Confucian terms, and has worked hard to create Buddhist terms, so that the translation is more faithful to the original” (Ma Zhuyi 1982, 25). <br />
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Kumarajiva opposed to precise literal rendering, because he held that Sanskrit and Chinese are two quite different language. “In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people”(Ma Zhuyi 1988). He argued that the translation of Buddhist scriptures should be concise and elegant and meet the language habits of Chinese readers, so that Buddhists can better understand and accept the translated scriptures. He tried to use concise text that conformed to Chinese expression habits, while retaining the exotic taste so that readers could understand and accept easily. Kumarajiva did not stick to the form of the original, and often delete the repetitive content. Therefore, his translation style was distinctive, possessing a flowing smoothness. Another remarkable achievement is his contribution to the translation workshop. After he arrived Chang'an, he began to organize translation workshops. Under his efforts, the number of translators increased greatly, and the division of labor was detailed.The entire translation process includes interpretation, recording, correcting and proofreading. After group discussion, the quality of translation has been greatly improved. In addition, in order to be responsible for the Buddhist scriptures translated, Kumarajiva was the first translator to propose that the translator should signature over his translation in the Chinese history.<br />
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==== The Characteristics of This Period ====<br />
(1)From folk and personal translation to official and collective translation. At the beginning, the translation of Buddhist scriptures was a private activity. Generally a foreign monk recited the Buddhist scriptures and brought it to China. Then the translator interpreted the scriptures into Chinese, and another person recorded it. That’s the whole process of the translation of Buddhist scriptures at the early days. During the Eastern Jin Dynasty period to the Sui Dynasty, translation workshop was organized. Famous translators such as Shi Daoan and Kumarajiva both had presided over translation workshop. From then on, individual translation behavior gradually developed into a collective translation activity. During this period, with the support of the government, the number of translators has greatly increased, and the division of labor has become more detailed. Therefore, the quality of translation has also been greatly improved. “In addition, the function of translation workshop is not limited to translate Buddhist scriptures, but also give lectures and hold debates. Many translators who preside over the translation field not only translate, but also give lectures about Buddhism” ( Fang Yang 2013, 14).<br />
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(2)From adopting the source text version of the Northern barbarian tribes in ancient China to that of Sanskrit. Before the Eastern Jin Dynasty, the version of Hun (Chinese northern nomads）are usually taken as the original text by translators. Afterwards, the Sanskrit texts were introduced to the China，translators can take them as the original text. The accuracy of the translation was improved greatly. On the other hand, since there are more Sanskrit texts, they have more options of the type of scripture to be translated. Also the systemic nature of the translation has also increased.<br />
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(3)Breakthroughs in translation theories and skills. During this period, many famous translators have put forward their opinions on translation theory. Based on his translation practice, Shi Daoan raised the theory of “five losses and three difficulties”. Kumarajiva advocated free translation. He is the first one to raise the question of how to express the stylistic and linguistic interest of the original text, which had a great influence on translation history. From the Eastern Jin Dynasty to the end of the Sui Dynasty, there were many famous translators who put forward different translation theories and opinions, which had a greater impact on the practice of translation.<br />
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(4)A tool for class oppression. The rulers from the Eastern Jin Dynasty to the Sui Dynasty took Buddhism as a tool of class oppression. In the South of China, the society is stable, so the noble class of South China was arrogant and lavish, metaphysics was prevailed among them. Therefore Buddhism and metaphysics were combined, and rulers interpret Buddhist theories from the perspective of metaphysics. The translation of Buddhist scriptures was also influenced by this prevailing ethos. However, the Northern Dynasty advocated Confucianism. Due to frequent wars and limited economic development, the rulers of Northern China turned to Buddhism and took Zen as their guide. Therefore Buddhism naturally combined with Confucianism, and Zen became the mainstream of Buddhism in the Northern Dynasty. The translation of Zen classics meets the needs of the ruling class and Buddhists in the Northern Dynasty. “Buddhism, as a tool for the government to consolidate their reign, has been stained with a strong political color”(Wang Yan 2012, 158).<br />
<br />
=== Tang Dynasty ===<br />
The third historical period is the Tang Dynasty. During this period, Buddhism developed vigorously. In order to consolidate their regime, the emperor of Tang Dynasty also valued Buddhism very much, to domesticate his people together with the help of Chinese traditional ritual. Therefore the ruling class attached great importance to the translation of Buddhist scriptures. The Chinese translation of Buddhist scriptures reached its peak. And the representative translator in this age is Xuan Zang. Xuan Zang tried many translation methods and developed his epoch-marking criterion that “translation ‘must be truthful and intelligible to the populace’”（Ma Zhuyi 1980, 18). In a sense, Xuan Zang, with such a formula, was trying to have the best of two worlds—literal translation and free translation.<br />
<br />
==== Xuang Zang ====<br />
Xuanzang (600-664), a famous monk in the Tang Dynasty, is commonly known as the " Sanzang Rabbi." On the third year of Zhenguan of Tang Emperor Taizong, he left for Dunhuang from Chang'an, and then arrived in India. He returned to Chang'an in the nineteenth year, and traveled for seventeen years. Through hard work, he brought back more than 650 Sanskrit verses, the number and variety are both unprecedented. He presided over the translation work of seventy-five parts, 1,335 volumes, accounting for more than half of the total number of new Buddhist scriptures in the Tang Dynasty. “Therefore, he was called by the Indian scholar Bai Letian as ‘No.1 translator in the history of translation’”（Ma Zhuyi 1980, 18).<br />
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In the process of translating the scriptures, Xuanzang proposed the principle of “Five Untranslatable Situations”: First, with secret. The words with mystery are not translated, as there are many spells in the Buddhist scriptures. For example, if the "Doroni" is translated, it will lose its special meaning, so it will lose its magic. Second, with multiple meaning. The ambiguous Sanskrit will not be translated. For example, the word "bhaga" has six meanings( comfortable, flourishing, dignity, name, lucky, esteemed), so the original text is reserved for transliteration. Third, with no counterpart in China. the concept of things which are not found in the original culture of translation will not be translated. For example, the "jumbu tree" in Buddhism is a tree unique to India, which does not grow in China, therefore using transliteration. Fourth, with the ancients. the customary words should follow the habit of transliteration. If the ancients have translated some Buddhist special words, such as "Aunt Bodhi", although they can be translated, cause confusion. It is best to use the ancient translation rather than a new translation. Fifth, with Good fortune. “The word in the original Sanskrit language can also be found in Chinese with a similar meaning, but they are not strictly same as having many differences in connotation. Such word can not be translated”( He Zizhang 2008, 66). Such as "prajna" respect, "wisdom" is light and shallow. “The word "Untranslatable" here does not mean not translating, but rather "not intended to translate", using transliteration”( Jian Xue 2018, 28).<br />
<br />
==== The Characteristics of This Period ====<br />
(1) The translators are mainly domestic monks. With the strong support of the rulers of Tang Dynasty, the Chinese translators had the opportunity to go to India and other countries to learn Sanskrit and Buddhism. Through long-term study, these translators were not only proficient in Sanskrit but also has a deep understanding of Buddhism. “Besides, in order to meet the needs of translation, Yijing wrote the Sanskrit textbook which means that translators have been able to learn Sanskrit in China” ( Fang Yang 2013, 14). The number of Chinese monks who are proficient in Sanskrit has gradually increased, and the translation work does not need to turn to foreign monks.<br />
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(2) Fewer excerpts translation yet more complete translations. Due to the attention and support of the rulers, the translators have the access to the pilgrimage to India to find out more about Buddhist scripture. Besides, the improvement of the quality of translators and the perfection of the system of translation workshop also make such large translation programs possible.<br />
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(3) Further improvement of the translation workshop system. Compared with the translation workshop of the previous stage, that of Tang Dynasty is more all-sided in organization. “According to records, The translation workshop of the Tang Dynasty has as many as 11 departments”( Xiu Wenqiao 2008, 32). Each part was under the charge of different people. The monks worked in the translation workshop are all knowledgeable and skilled in translation, and many of them are rabbis appointed by the court.<br />
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(4) The peak of Buddhist scripture translation in Chinese history. Many outstanding translators emerged during this period, such as Xuanzang, Yijing and Bukong etc. The four major translators in the Chinese translation history of Buddhist scripture are Kumarajiva, Zhenti, Xuanzang, and Bukong. Two of them are from the Tang Dynasty.<br />
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(5) The translation scripts are more faithful to original texts. Because Xuanzang and other translators traveled long distances to search for the Buddhist scriptures, they brought back many Sanskrit classics, which created better conditions for the monks to learn Sanskrit and the original Buddhist scriptures. Therefore they trained a large number of excellent translators, and greatly improved the quality of the translation. Xuan Zang advocated that that translation should be faithful to the original style. He believes that if the original language is elegant and the translation should also be elegant , but if the original style is simple, the translation should be the same.<br />
<br />
=== The Influence of the Translation of Buddhist Scriptures ===<br />
The translation of Buddhist scriptures has been developed in China for more than two thousands of years with great impacts on Chinese language and civilization. At the aspect of language, it has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
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The influence of Buddhist scripture translation on Chinese is mainly manifested in phonology. The “Buddhist scriptures were originally written in Sanskrit and Central Asian languages, both of which belong to phonetic alphabet , while Chinese characters developed from hieroglyphs, and there was no such thing as alphabet at first”( Hou Lixiang 2016, 14). After Buddhism was introduced to China, some people began to use Sanskrit to assist in learning Chinese pronunciation. The principles and methods of Sanskrit phoneticization promote the development of Chinese phonology. Therefore, Buddhism can be said to have laid the foundation for the formation of Chinese pinyin.<br />
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“In the process of translating Buddhist scriptures, the original Chinese vocabulary could not meet the needs of translation, therefore new Chinese words were created through transliteration and free translation”( Hou Lixiang 2016, 14). In the history of the translation of Buddhist scriptures, Zhi Chen advocated transliteration, and Xuanzang proposed the principle of “Five Untranslatable Situations”, which state five cases to use transliteration. Therefore the loanwords from Buddhism came into China, which greatly enriched Chinese vocabulary. “Through careful analysis, linguists have made a conclusion that about 35,000 words in Chinese come from Buddhist scripture”(Du Aixian 2000, 49). Some are directly related to Buddhism, such as “Buddha”, “monk”, “ Dharma", "Sutra” etc; some are words that we don’t realize, such as "memory", "world", "now", "causality", "attachment", "emptiness", "reality" and so on. In addition, many four-character idioms remaining in modern Chinese have the color of Buddhism, and a large number of four-character idioms appeared after the Wei and Jin Dynasty. Such as “drop one's cleaver and become a Buddha”(放下屠刀, 立地成佛), “While the priest climbs a post, the devil climbs ten” (道高一尺, 魔高一丈 ).<br />
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The translation of Buddhist scriptures has been considered the main element which led to the double-syllable tendency of Chinese words, and also made the patterns of word-formation more perfect. “According to the research, words in ancient times are mainly monosyllable, and the process of disyllabic Chinese was very slow before the Wei and Jin Dynasties, but since the translation of Buddhist scriptures became popular at that time, the double-syllable tendency of Chinese words greatly accelerated”(Sun Yan 2015, 120). Therefore, the translation of Buddhist scriptures are supposed to be the main motive.<br />
<br />
In order to convey the thoughts of Buddhist scriptures more clearly, many terms need to be translated into colloquial language, which is difficult to express by the original Chinese monosyllabic words. The oralized trends of the translation of the Buddhist scriptures have imposed great impacts on various kinds of colloquial literature styles, and also highly related to the terasyllabic words in the colloquial novels.<br />
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=== Conclusion ===<br />
The Chinese translation of Buddhist scriptures has gone through three different historical periods. And different social conditions have also resulted in different strategies of sutra translation. At the end of the Eastern Han Dynasty, when Buddhism was first introduced to China, Taoism was dominant in the Chinese society and the translator was not proficient in both Sanskrit and Chinese. Therefore, literal translation, and transliteration were mainly employed during this period. During Wei and Jin Dynasties, Buddhism developed to a certain extent. Most translators were proficient in Sanskrit and Chinese, which made free translation possible. And in order to spread Buddhism, Buddhists adopt free translation strategies to make Buddhist scriptures more acceptable. During the Sui and Tang dynasties, in order to consolidate their own regime, government strongly supported the translation of Buddhist scriptures. Literal translation and free translation were in harmony during this period, thus the translation of Buddhist scriptures reached its peak.<br />
<br />
The translation of Buddhist scriptures has been exerted great influences on Chinese language. It has promoted the development of Chinese phonology, expanded the Chinese vocabulary, enriched the way of Chinese word formation, accelerated the process of Chinese diphones, and promoted the colloquialization of Chinese.<br />
<br />
By reviewing the development process of Buddhist scripture translation, and summarizing the characteristics of each stage, we can have a clear understanding of Buddhism translation from a macro perspective. Through learning the main achievements and growth experience of important translators, we can learn more translation strategies and do better in our own translation practice.<br />
The translation of Buddhist scriptures occupies an important position in the history of Chinese translation and has had a significant impact on Chinese language and culture. Therefore, it is necessary for us to go back to the source, review the development of Translation in Chinese Buddhist Scriptures, learn the main achievements of important translators, and further study the representative theory of Buddhist scripture translation<br />
<br />
=== References ===<br />
Nattier, Jan. (1992).The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies (2) 153-223<br />
<br />
Meng Yue孟悦. (2017). 中国佛经翻译发展史综述[A Summary of the History of Chinese Sutra Translation].外语教育与翻译发展创新研究 Innovative Research on Foreign Language Education and Translation Development 305-308<br />
<br />
Sun Shanshan孙珊珊. (2014).从翻译批评的多重视角看佛经翻译的文质观[On the Wenzhi of Sutra Translation from the Multiple Perspectives of Translation Criticism].青年作家Young Writers (16)173-174.<br />
<br />
Fang Yang方阳. (2013). 东汉至唐代的佛经翻译研究[A Study of the Chinese Translation of Buddhist Scriptures from Eastern Han Dynasty to Tang Dynasty]. 河北大学 Hebei University <br />
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Yang Chaobiao杨超标. (2012). 论安世高的译学思想和翻译方法[Exploration on Ashigao’s Translation Thought and Translation Ways].温州大学学报Journal of Wenzhou University (05) 78-83.<br />
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Zhang Yuwei张雨薇. (2019). 汉唐时期佛经汉译及其特点[The Chinese Translation of Buddhist Sutras and their Featuresduring Han to Tang Dynasties].中州学刊 Academic Journal of Zhongzhou (02)114-118.<br />
<br />
Xiong Hui熊辉. (2013). 古代中西方宗教典籍翻译策略的相似性分析[On the Similarity of Translation Strategies to Ancient Chinese and Western Religious Scripture].西华大学学报Journal of Xihua University (01) 67-70. <br />
<br />
Ma Zhuyi. 马祖毅. (1998). 中国翻译简史[A Brief Introduction to the History of Translation in China].中国对外翻译出版公司 China Foreign Translation Press<br />
<br />
Wang Dongping, Fang Ruifen. 汪东萍,方瑞芬. (2012). 释道安“五失本、三不易”翻译思想评析[Comment on Shi Daoan's Translation Thought of "Five Losses of Source Texts and Three Difficulties in Translation"].安徽师范大学学报Journal of Anhui Normal University(03) 385-390.<br />
<br />
WangYan.王焱. (2012). 中国古代佛经翻译的政治化[The Politicalization of the Ancient Chinese Sutra Translation].学术交流 Academic Exchange (05)156-159.<br />
<br />
Ma Zhuyi.马祖毅. (1982). 佛经翻译家鸠摩罗什[Buddhist Translator Kumarajiva].中国翻译 Chinese Translators Journal (03) 24-25.<br />
<br />
Ma Zhuyi.马祖毅. (1980).伟大的佛经翻译家玄奘[The Great Buddhist Translator Xuan Zang].中国翻译Chinese Translators Journal (02) 18-19.<br />
<br />
He Zizhang.何子章. (2008). 玄奘“五不翻”原则的现实意义[On Practicability of “The Transliteration in the Five Cases” Suggested by Xuan Zang].襄樊学院学报Journal of Xiangfan University(10) 65-69.<br />
<br />
Xiu Wenqiao修文乔. (2008). 论权力对翻译的影响—从意识形态角度解读唐朝佛经翻译[Analysis of the Impact of Power on Translation—Interpreting Sutra Translation in Tang Dynasty from the Ideological Point of View].广东外语外贸大学学报Journal of Guangdong University of Foreign Studies(01) 30-34+43.<br />
<br />
Hou Lixiang.侯丽香. (2016) 从文化传播的视角看佛经翻译对中国语言文化的影响[The Influence of Sutra Translation on Chinese Language and Culture from the Perspective of Cultural Transmission].英语广场English Square (03)13-15.<br />
<br />
Du Aixian.杜爱贤. (2000). 谈谈佛经翻译对汉语的影响[On the Influence of Sutra Translation on Chinese].世界宗教文化The World Religious Cultures (02) 48-49.<br />
<br />
==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s ''Translation History and Culture: A Sourcebook'' and Liu Miqing’s ''A Comparative Study of Chinese and Western Translation Principles'' are two books concerning translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of ''Translation History and Culture: A Sourcebook'', the paper is about to give an analysis of the excerpts about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholars' appraisals of this book. The second part will briefly introduce Liu Miqing's ''A Comparative Study of Chinese and Western Translation Principles'',then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Finally, it will display some scholars' evaluation of the book. In the third part, the paper will make a comparison of these two books to deepen readers' understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative Study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===题目===<br />
《翻译，历史与文化论集》与《中西翻译思想对比研究》的比较分析<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: ''Translation, History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Principles''. After a brief introduction of these two books, this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book ''Translation, History and Culture: A Sourcebook'', it will concentrate on John Dryden’s three types of translation: metaphrase, parap，hrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compares a translator to a slave exactly reflects the dominant thought about translator in the classical period. Some scholars study the thought of comparing a translator with a slave and discover that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “comparing a translator to a slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholars' evaluation of this book.<br />
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In part two, the author will give an introduction to the book ''A Comparative Study of Chinese and Western Translation Principles'' in three sections due to the stout volume of this book. Then it will make a comparison between the characteristics of the tradition of Chinese and Western translation based on chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do a self-examination. He hoped that through a full analysis of the “being-in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being-for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, ''Translation, History and Culture: A Sourcebook'' serves as good proof of the “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displays their intention to edit this book---to reflect the current development of Translation Studies. They redefines translation as “a rewriting of an original text”. Here, they explains that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (Lefevere 2003, xi). According to these concepts, Lefevere aims to declare the central function of translation as a shaping force. <br />
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In the preface of the book, Lefevere looks back to the tradition of translation in western Europe, and concludes that the previous discussion of translation is exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposes that the study of translation needs a deep exploration for cultural studies. Such an idea was envisaged at the backdrop of the stagnancy of linguistics in the 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of the “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
<br />
I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translators' inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our understandings, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
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In this part, I will analyze John Dryden’s three types of translation and his comparison of “a author and a translator” to “a master and a slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracts two statements by Dryden and relatively places them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposes three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or "translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered." Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating a poem in such a way is like “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator need not care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposes that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in chapter two, in “Dedication” to his translation of the Aeneid, Dryden argues that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translators' inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies. ( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, ''Translation, History and Culture: A Sourcebook'' is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to analyze the content and the value of the book ''A Comparative Study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing explains that "Sixiang" ("thought" in Chinese) refers to "principle" in the West in this book. (Liu Miqing 2005. 2). In the FAQ passage, the author explains why he writes this book. "I believe Chinese need to treat translation from the perspective of cultural strategy as our precedents did. This is the most basic and most important Chinese characteristics."(Liu Miqing 2005, i) It is to appeal to the Chinese and the world for a deep understanding of Chinese culture. Then, it follows the titles of each chapter: Chapter One: To Remove the Misunderstandings about Yan Fu's Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form"; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein's View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of "Language Game"; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: part one: to appeal for the reconstruction of the tradition of Chinese translation studies; part two: to alert to the blind worship to Western translation studies; part three: to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
<br />
The first part(from chapter one to six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. With reference to Liu, Chinese translation has gone through three leaps. The first phase was to leap from religious translation to scientific translation. The second phase was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third phase is from the 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principal strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation: The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators' awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in the new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of the meaning of Chinese translation studies and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179). The second part is comprised of chapter seven, eight, and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture. (Liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is "technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds on the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of "translation and language game", Liu puts forward that "translation as an interlingual language game" is the basic idea of the translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. Regarding Liu Miqing, Chinese translation still needs to regard culture as its strategy. (Liu Miqing 2005, i). This is the first and foremost characteristic of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive feature between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of the feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in the Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including "all is vanity", "being detached from worldly affairs" and "obedience" actually numbed the people to serve the sovereign, which was conducive to the feudal monarchy. (Fang Litian, 1987). In the middle of the 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu, and other patriotic translators while learning their translation theories that were imprinted in their mission to save China from its plight. In the middle of the 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means our Chinese's responsibility. Compared to Chinese translation's cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in the 11th century. This not only promoted contact among different languages in Europe but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way for European integration. (Liu Miqing 2005, 101). The second characteristic of the tradition of Chinese translation is "regulation to perfection". After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang's translation theory. The following translators have carried on the thought, such as Yan Fu's Xingdaya, Fu Lei's Shensi theory and Qian Zhongshu's Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages. (Liu Miqing 2005, 101). Moreover, Western translation principles give priority to "Communicative Translation", which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristic is "the focus on meaning as well as aesthesis". Chinese translation balances meaning and aesthesis in binary opposition or tries to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. (Liu Miqing 2005, 52).Wang Guowei pointed out that the word "Nao" in the verse "Hong Xing Zhi Tou Chun Yi Nao" conveys the Jingjie of the whole poem. (Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study, and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative Study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu's statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic "translation theories with Chinese characteristics" and argued that Liu Miqing's A Comparative Study of Chinese and Western Translation Principles provided a methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010).<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and Western translation principles. <br />
<br />
Meanwhile, they boast their distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in the introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in a chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book differently. Due to the ample scope of ''A Comparative Study of Chinese and Western Translation Principles'', including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it analyzes John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in the hope of mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
André Lefevere. (2003). ''Translation, History and Culture: A Sourcebook'', Taylor & Francis e-library.<br />
<br />
Chou Huifang仇芳慧. (2019). 从德莱顿“翻译三分法”谈诗译者的素质 [On Poetry Translators’ Qualification from the Perspective of Dryden’s Three Types of Translation].''北方文学'' Northern Literature (24):254-255.<br />
<br />
Fang Litian方立天.(1987).佛教与中国政治 [Buddhism and Chinese Politics].''社会科学战线'' Social Science Front (02):113-122.<br />
<br />
Jeremy Munday. (2016). ''Introducing Translation Studies'', Theories and Applications, Routledge, Taylor & Francis Group.<br />
<br />
Liu Miqing 刘宓庆. (2005). ''中西翻译思想对比研究''. [A Comparative Study of Chinese and Western Translation Principles]. Beijing: China Translation & Publishing Corporation中国对外翻译出版公司.<br />
<br />
Lu Wei, Li Defeng鲁伟,李德凤.(2010).中国特色的翻译学:误区还是必然?——兼评《中西翻译思想比较研究》[Translation Studies with Chinese Characteristics: A Misunderstanding or Inevitability? ——A Comment on A Comparative Study of Chinese and Western Translation Principles]. ''中国科技翻译'' Chinese Science & Technology Translators Journal 23(02):11-14+29.<br />
<br />
Niu Yunping, Yang XiuMing牛云平,杨秀敏.(2014). 西方译论中的作者—译者主仆. [Relationship of Author and Translator as Master and Servant in Western Translation Histories].''河北师范大学学报(哲学社会科学版)'' Journal of Hebei Normal University(Philosophy and Social Science) 37(05):92-97.<br />
<br />
Wang Jianguo王建国.(2006). 简评《中西翻译思想比较研究》——兼谈译学学术创新 [A Short Comment on A Comparative Study of Chinese and Western Translation Principles——On the Academic Innovation of Translation Studies]. ''中国翻译'' Chinese Translators Journal 27(03):36-38.<br />
<br />
Wang Guowei 王国维.(2017). ''人间词话''[Notes on Ci Poems in the World], Beijing: The Chinese Overseas Publishing House 中国华侨出版社.<br />
<br />
Suan Bassnett. (2004). ''Translation studies'', Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.(Nida, E. A.1964)<br />
<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place(Wang Dongfeng,2014).The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
<br />
[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. （Venuti，1995）<br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.（Venuti，1995）<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)（Wenku）<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）（Wenku）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea” ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“.（Zhang le 2017，37）.<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen 2001,19)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended.（Zhang le 2017，38）<br />
<br />
===''' Comparisons of Practice of Foreignization and Domestication in Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, foreignization is in the dominant position,while domestication acts like a supplementary in this case, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.(Xiao Luan,Feng Xuehua 2011,65)<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.(Xiao Luan,Feng Xuehua 2011,66)<br />
<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.(Xiao Luan,Feng Xuehua 2011,67)<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.(Xiao Luan,Feng Xuehua 2011,68)<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.Based on the food culture above,domestication and foreignization have been use in different ways.（Liu Xiaocen 2018，99）<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .（Liu Xiaocen 2018，100）<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.（Liu Xiaocen 2018，100）<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen 2018，105)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed BunThere are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization（Liu Xiaocen 2018，105）<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu 2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.（Fan Wuqiu 2020）<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.（Fan Wuqiu 2020）<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（Geng Shuang's speech 2020）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶 qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.（Fan Wuqiu 2020）<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。（Geng Shuang's speech 2020）<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.（Fan Wuqiu 2020）<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 （Zhao Lijian's speech 2020）<br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. （Fan Wuqiu 2020）<br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.（Hua Chunying's speech 2020）<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, and while doing translation we should choose the proper methods according to our purpose and the characteristic of the culture ,all of which can lead to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' References '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020).十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* Geng Shuang.耿爽.(2020.2.21).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1747973.shtml.<br />
* Zhao Lijian.赵立坚(2020.2.25).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1749280.shtml.<br />
* Hua Chunying.华春莹(2020.11.30).外交部新闻发言稿."Foreign Ministry Press Statement" .https://www.fmprc.gov.cn/web/wjdt_674879/fyrbt_674889/t1836636.shtml.<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui 202020080608==<br />
<center>孔祥慧 Kong Xianghui </center><br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
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Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
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Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
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Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
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==Reflection on the Learning of Translation Studies in China-许晶Xu Jing,202020080658==<br />
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==='''Abstract'''===<br />
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With the continuous advancement of reform and opening-up, foreign trade and international exchanges have become more and more frequent, there is an increasing demand for translation talents, and the team engaged in translation studies has become more and more powerful. The development of Translation Studies as a discipline is getting better and better. By reviewing the development of the Translation Studies in China, as well as reading and refining of translation literature in recent years, this article analyzes the current problems of the learning of Translation Studies and puts forward relevant suggestions from the perspective of translation education and the perspective of students.<br />
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==='''Key words'''===<br />
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Translation Studies, translation education, translation talents<br />
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==='''题目'''===<br />
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对中国翻译学学习的反思<br />
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==='''摘要'''===<br />
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随着我国改革与开放政策的不断推进，对外贸易和国际之间的交往变得越来越频繁，对于翻译人才的需求越来越多，从事翻译研究的队伍也越来越壮阔，翻译学的学科发展也越来越好。本文通过回顾翻译学科在中国的发展历程，以及对近年翻译学文献的阅读和提炼，从翻译教育视角和学生视角出发，分析学习翻译学科目前存在的问题，并提出相关的建议。 <br />
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==='''关键词'''=== <br />
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翻译学，翻译教育，翻译人才<br />
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==='''1. Introduction'''===<br />
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1.1. The Connotation of Translation Studies<br />
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Translation Studies used to refer to the researches of translation. It was not until the 20th century that translation studies became a formal academic discipline. The landmark paper published by James S Holmes in 1972, titled "''The Name and Nature of Translation Studies''", is a basic statement of translation studies: it calls for the establishment of a unique discipline with its own classification system.(James S Holmes 1972) Basically, at present, Translation Studies is a research field that studies the theory, description and application of translation. Because it treats translation not only as a transfer between languages, but also as an exchange between cultures, it can also be described as an interdisciplinary involving other fields of knowledge, including comparative literature, cultural studies, gender studies, computer science, history, linguistics, philosophy, rhetoric and semiotics.<br />
Now Translation Studies as an academic discipline, it requires a systematic study of translation, which is not only an applied practice, but also a means to understand the movement and transfer between multiple languages and cultures. Translation Studies involves the translator's practical experience; it also explores the history and philosophy of translation and current trends in the field from the perspective of theory and methodology. Translation Studies can examine the practice and background of translating professional texts (law, business, medicine, etc.); it may also explore the art of translation as a creative act in literary translation and international marketing. Translation studies can also explore how issues such as culture, power, gender, and moral media affect translation behavior. <br />
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Learning these contents enables students to apply their theoretical understanding to the methods, techniques and choices used in daily translation practice. In addition, Translation Studies usually include the analysis of key texts to enable students to develop an awareness of understanding and interpretation issues. It also involves the development of analysis, practice, evaluation, aesthetics and descriptive skills needed to solve translation problems. Finally, it includes the development of research skills, practical translation skills, and the ability to develop strategies for managing complex language and cultural transactions.<br />
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1.2. The Significance of Translation Study<br />
With the introduction of university schools and courses, related conferences, translation journals and other translation-related publications, the discipline of translation studies has also been developed. At the same time, as today's multicultural and multilingual society requires effective, efficient and understanding communication between languages and cultures, translation skills have become more and more important and desirable. <br />
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As a science, Translation Studies has always had its own laws that cannot be ignored, and its systematic theories are different from other disciplines. The so-called translation theory is a thorough and systematic description of these laws, which make the skills and techniques that can only be understood in mind in translation into a knowable object and a theoretical system. Translation theory can provide translators with a series of macro descriptions of the objective laws of translation, as well as in-depth analysis of the internal relations and mechanisms of these laws. By learning translation theory, translators can understand the essence of translation behaviors and the fundamental standards of translation better. At the same time, knowing the laws of translation science and translation art, translators who are with the guidance of translation theory and scientific argumentation and methodology will selectively implement the reference means provided by translation theory in practice, and work effectively; When dealing with the difficulties of translation, translator can use a variety of methods. In this way, the translation process can be both scientific and flexible, and the translator can consciously exert their initiative, so that the translation practice becomes a high-level language communication. This is also the necessity for translators to learn Translation Studies.<br />
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==='''2. The Development Process of Translation Studies in China'''===<br />
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Translation activities has appeared in China very early, but translation as a discipline appeared relatively late. With the advancement of the People's Republic of China and the promotion of foreign exchanges, China's translation industry has flourished since the establishment of the People's Republic of China. After reading a large number of documents and reviewing the ups and downs of the translation discipline and the translation major in the past 71 years, the author has made a comprehensive analysis and believes that the development process of Translation Studies in China can be divided into the following three stages: the exploration period of Translation Studies, the development period of Translation Studies, the flourishing period of Translation Studies.<br />
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2.1. The Exploration Period of Translation Studies <br />
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In the initial stage of the Translation Studies, the famous translator Dong Qiusi in 1950 pointed out that “although there are thousands of hundreds of years of translation experience, there are also 10,000 people engaged in translation, but those who study translation theory, Almost no. What we have are some translation regulations and fragments of experience for temporary reference." He clearly called for the establishment of "a complete translation theory system" (Dong Qiusi 1950 ). It is a pity that Dong Qiusi's appeal did not attract much attention. The translation industry in China is still satisfied with the translator’s experiences, and even mistakes their experiences as theory. In the early days of New China, due to the needs of national construction and foreign exchanges, translation activities were initially highly valued and supported by the party and governments at all levels. Translations of various translation groups, journals, papers, conferences and political documents appeared in history.<br />
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However, affected by political factors at home and abroad, the development of translation disciplines has almost stagnated, the number of translations has been greatly reduced, and the types of works have become increasingly single. During this period, the people engaged in translation discipline construction were front-line foreign affairs translators and literary translators. They were mainly responsible for political and literary translation practice, and of course translation criticism, translation publishing, translation management, etc. At that time, because a large number of people who understand foreign languages were needed for national construction, language learning was the main task of academic industry, and translation teaching was regarded as a means to strengthen foreign language ability. Later, with the advancement of reform and opening up, a group of teachers and students who were concerned about translation teaching in the foreign language community joined the group of developing Translation Studies. The number of publications on scientific translation, teaching studies, textbook research, and introduction to Western translation theories has gradually increased. But Translation Studies at this stage is still attached to the third level research direction under foreign language and literature, but the distinction between translation teaching and language teaching has gradually become clear.<br />
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2.2. The Development Period of Translation Studies<br />
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At the beginning of this period, it was explored whether the Translation Studies can become an independent discipline, whether there is a difference between the training of translation professionals and the training of traditional foreign language talents, and what are the differences. At this stage, some masters and doctors in translation studies joined the construction team translation discipline. Researchers' disciplinary awareness and interdisciplinary awareness have increased, methodological awareness has sprouted, and the number of micro-level translation teaching research has increased. In the teaching of translation majors, more attention has been paid to theoretical explanations, textual comparisons between English and Chinese, and extra-linguistic factors in translation activities. In 2003 and 2005, Shanghai International Studies University and Guangdong University of Foreign Studies established Graduate Institute of Interpretation and Translation desperately. The first degree in Translation Studies was established by the Ministry of Education in Shanghai in 2004, which can be regarded as a sign that Translation Studies have been recognized by the system as a secondary discipline. To this end, a group of special articles in the third issue of "''China Translator''" in 2004 come to congratulate. Since the establishment of Translation Studies, its disciplinary connotation has been explored, the system has been gradually improved, the framework has become increasingly substantial, and its social contribution has been unique and huge.(Huang Zhongqian, Zhang Xiao 2020) Translation research ideas, methods, space and resources are further expanded, translation teaching methods, tools and resources are enriched, the number of applied texts in translation teaching increases, and the professional orientation is much clear.<br />
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2.3. The Flourishing Period of Translation Studies<br />
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In 2011, the Ministry of Education adjusted the discipline catalog and listed "Translation Studies" as a second-level subject under the first-level discipline of "Foreign Languages and Literature" officially. As a result, the status of Translation Studies was formally established, facing the world, serving demand, and standardizing construction. In the flourishing period, the construction of translation disciplines and the development of translation majors in China have shown a new look. Many levels have jumped to new levels, which is reflected in the new breakthroughs in the main construction force. A large number of language service industry practitioners, technical experts and translation scholars have collaborated to provide suggestions for the construction of translation disciplines and talent training. There are many publications on translation teaching research, translation technology research, translation market and language service industry research, and the construction of the discourse system of translation theory with Chinese characteristics. New changes have taken place in the focus and form of translation teaching. Translation teachers train students to acquire the industry knowledge, technology, skills and accomplishments required by the language service market by inviting industry instructors into classrooms to share their ideas, and through other methods such as project cooperation, field learning, and simulation.<br />
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==='''3. Challenges of Learning Translation Studies in China'''===<br />
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The development of Translation Studies as a discipline in China did not happen overnight. It also experienced ups and downs along the way. China's translation discipline has now entered a new stage, and the team of Translation Studies has become larger and larger. More and more colleges and universities set up MTI and MA in Translation. More students and scholars began to engage in Translation Studies. However, due to various reasons, in the process of learning Translation Studies, we also face many problems and challenges. This chapter will introduce the problems of learning Translation Studies in China from the perspectives of translation education and students' personal factors.<br />
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3.1. Translation Education<br />
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With the establishment of the status of China’s Translation Studies, translation education grows up. And with the historical process of reform and opening for more than 40 years, translation education has made brilliant achievement and has promoted the training of translation professionals, and also will further make important contributions to national economic and social development. It is obvious that translation education plays an important role in the learning process of Translation Studies. A good translation education plays a positive role in the development of translation disciplines, and can also help students learn Translation Studies better. However, China's translation education started and developed after the reform and opening up, is relatively late. Under the background of the new era, it still faces many challenges and urgently needs to be addressed. In addition, the construction of Translation Studies is not long, and the construction of a complete translation teaching system is still on the way of continuous development, and systematic researches on translation teaching still needs efforts. The author mainly analyzes this problem from four aspects: the orientation of the cultivation of translation talents, the faculty resources, the teaching mode and translation teaching research.<br />
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3.1.1. Orientation of the Cultivation of Translation Talents<br />
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At present, the orientation of the cultivation of translation talents is not particularly clear. In the actual teaching practice, some colleges and universities do not separate translation major students and English major students clearly due to the unclear concept of the cultivation of translation talents. There are few differences in teaching model between translation major and the traditional English major. In addition, different colleges and universities still have not unified the concepts, principles, methods and other macro ideas of translation professional teaching, and they are independent in the specific classroom teaching operations, and the curriculum settings are out of touch with the market. (Zhong Weihe 2019)Due to the inconsistency between the talent cultivation model in some universities and the development of translation industry, a considerable number of translation graduates do not have good professional ethics, wide encyclopedia knowledge, and professional skills and learning ability. In addition, most of them lack of organizational management ability, innovation ability as well as collaborate ability. Those reasons have seriously affected the quality and quantity of cultivating translation professionals.<br />
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3.1.2. Faculty Resources<br />
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The quality of teachers is closely related to the effect of English translation teaching. English translation has higher requirements for teachers' teaching guidance ability, response ability and language organization ability. The problem of translation teachers has always been a bottleneck problem that needs to be broken through. The teachers here include both full-time teachers and part-time teachers. Recent evaluation data show that although the number of the teacher in translation major is sufficient and the structure is reasonable, the number of professional translators is lacking, and the teachers' scientific research and practical ability are seriously lacking. Statistics for part-time teachers show that the number of part-time teachers can be guaranteed, but only 27% are from the language service industry, and the rest are from the government and universities, which is inconsistent with the requirements of the "''National Standard of Part-time Teacher in MTI Education'' ". (Zhong Weihe 2019) In addition, many English teachers in colleges and universities have been in a professional teaching environment for a long time and rarely have the opportunity to participate in practice. This has caused translation teaching to derail from the actual situation to some extent, resulting in poor training of professional translators and affecting the overall development of students.<br />
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3.1.3. Teaching method<br />
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Relatively speaking, the teaching mode of translation teaching in China is still based on traditional English major teaching, and the teaching mode is relatively single. The most commonly used form is to explain the theory and skills, then explain and appreciate the analysis through the example sentences and example texts on the professional textbooks, and finally arrange homework based on the content of this class. (Wang Baigula 2020) For example, this kind of teaching method that ignores student autonomy is entirely a teacher-centered teaching model, which will place too much emphasis on teachers and teaching materials to a large extent, restricting teachers’ ability to innovate and explore. In addition, this kind of translation mode will restrain students' interpreting practice ability to a certain extent and ignore life culture and skills. This will cause translation majors to limit their learning content to test papers instead of translation researches and the process of translation practice.<br />
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3.1.4 Translation Teaching Research<br />
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The current achievements of translation teaching research in China are mainly expressed in impressionistic and scattered personal experiences, lacking systematic research and strong theoretical support. In other words, it lacks systematic theoretical guidance, clear methodology guidance and effective research method. And the research methods are still based on reflection and experience, and importantly, the empirical research is rare. besides, the number of interdisciplinary researches is relatively small, and there is also a lack of sufficient number of experiments and opportunities in actual application fields. Translation discipline has a big difference comparing to other disciplines, mainly because of its high interactivity, which requires the participation of many disciplines. Only in this way can the value of the translation discipline be brought into play.(Bo Zhenjie, Li Heqing 2011) However, combining actual translation learning and translation education in colleges and universities, it can be seen that China has not paid enough attention to this aspect, so that many interdisciplinary content is only on the surface, but not deep into the actual situation.<br />
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3.2. Students<br />
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The above mentioned the impact of translation education on translation studies, and the following part will analyze the difficulties faced by students when learning translation studies. In China, English courses are offered from the elementary school, it is a long journey to learn English. It stands to reason that after a long period of study, students can master English proficiently, and be proficient in oral and writing. But this is not true. The reasons for this situation are as follows.<br />
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3.2.1. Low level of commitment to translation learning<br />
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Although Chinese students begin to learn English very early and study for a long time, the effective efforts for English learning is not enough. Translation is not only a simple language conversion, its process is complex and tortuous, especially when the process of translation encountered strange and difficult to understand the content, it requires the translator to be patient, as far as possible to invest their time and energy to search and verify the related knowledge. Most of the time, the unqualified translation results from the fact that the translator does not invest enough time and energy, and only has a superficial understanding of background knowledge, professional terms or corpus search. At the same time, it is difficult for students to have the amount of extra-curricular English reading and accumulate a rich vocabulary. As a result, students' basic English translation skills are not solid. If students do not know more than half of the words and phrases in an article, it is impossible for them to translation the whole passage. At the same time, there are many differences between the word order of English and Chinese. Due to the insufficient amount of English reading, it is difficult for students to get familiar with the English reading mode and grasp the main points of English translation, so it may lead the final translation to fail to convey the true meaning.<br />
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3.2.2. Insufficient background knowledge <br />
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Under the influence of exam-oriented education, many Chinese students hope to get a good grade in exam and ignore that learning English is also for communication. They are only satisfied with finishing the English translation exercises assigned by teachers and seldom use English for daily communication or reading English works. And in this way, students do not grasp sufficient background information. With the advent of the era of network, traditional translation objects, such as religious texts and the classics of social sciences, are out of the core status of translation activities and are gradually marginalized. Especially from the quantity of the objects, there are more and more literature references, business documents, documents of national governments and international organizations, which have increasingly become the mainstream of contemporary translation object. (Xie Zhentian, 2015) Various types of translation objects become big challenges for students’ knowledge. On the other hand, students pay much attention to language transfer and translation skills, but neglect the supplement of professional background knowledge.<br />
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3.2.3. Neglect of theoretical knowledge<br />
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At present, when MA students are learning theoretical knowledge, most of them do not have a correct understanding of Translation Studies. They think that translation theory is useless or that previous translation theories is very perfect, so they cannot make any innovations in Translation Studies. However, learning Translation Studies is not to create a translation theory. The purpose is to improve students' theoretical awareness so as to establish their translation literacy. The academic master of Translation should focus more on verifying the validity of theories through the practice of translation.(Jiang Feifei 2019）<br />
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==='''4. Suggestions for the Learning of Translation Studies'''===<br />
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In order to promote the development of Translation Studies, the training of translation talents is extremely important. Translation Studies as a discipline needs to be improved according to the development of times. The following will show the efforts we need to make from the perspectives of translation education and the students themselves, in order to better learn Translation Studies and promote the development of Translation Studies in China.<br />
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4.1. Translation Education<br />
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4.1.1. Improve Teaching Mode<br />
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The teaching model is an important basic guarantee for cultivating interdisciplinary English translators. At present, colleges and universities should focus on the current social needs. Teachers should effectively integrate the curriculum with social reality in the teaching process, which can be based on the current social situation or current affairs. Similarly, the translation model has a very important impact on teaching arrangement. The rapid enrichment of theoretical horizons has put forward many new requirements for translation teaching. Therefore, translation teaching should also combine these needs to make something new. For example, many translation learning in China have begun to shift to the perspective of students' autonomous learning, rather than relying solely on teachers’ guidance or leading. This is a very good practice, and it also meets the new requirements of the times. The objective teaching method is a teaching mode that can be introduced in translation teaching. This type of mode attaches great importance to the construction of learning environment and the value of teachers' guidance to students. (Ou Yonghua 2019) This is very important for translation learning. While diffusing students' interest in learning, it will also increase students' creative ability and thought diffusion. And through the current teaching equipment and teaching software to enrich the teaching content in the teaching process so as to improve the students’ learning efficiency.<br />
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4.1.2. Strengthen Faculty Force<br />
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Teachers occupies a very important position in the training of talents, and at the same time, improving the quality and ability of the teaching team is also the most important thing when training talents. Therefore, in view of the current low professional quality and ability of teachers in ordinary colleges and universities in China, first of all, colleges and first-line translation teachers need to clarify the requirements for professional ability development, and strive to improve the professional quality of teachers (professional ethics and norms, lifelong learning), professional knowledge (linguistic culture and discipline knowledge, education theory) and professional ability (teaching design and implementation, teaching strategy, modern technology application, teaching reflection, scientific research, practice, testing and evaluation, digital scientific research and learning, data analysis);（Zhong Hewei 2019） Secondly, at the beginning of the training of talents, it is possible to engage outstanding professional teams outside the school to communicate, so as to enhance the echelon construction of the school's teaching team, improve the teacher structure in the school, and devote to the comprehensive training of professional translators suitable for social development and needs. The cultivation of talents and the construction of teachers. (Wang Baigula 2018)<br />
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4.1.3. Broaden the academic vision of translation<br />
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Translation research is a booster for the development of the education of translation majors in the new era. In the future, Chinese translation research can still make breakthroughs in the following aspects. The first is to strengthen the research of translation theory, focusing not only on the grand theory of structural analysis and classification, but also on the micro-theories of specific phenomena and answering practical questions, and reserve the prerequisite theoretical knowledge that needs to be solved for the establishment and development of the discipline, which is a comprehensive academic research of the discipline. Carry out the provision of roadmap (Lan Hongjun, 2018); the second is to innovate research methods and carry out disciplinary cooperation. At present, in the research of translation education, humanistic research is dominant, and empirical research is gradually increasing. Translation education involves many subjects such as pedagogy, psychology, and testing. With the continuous emergence of new research technologies and methods, and the increasingly obvious interdisciplinary and integration, translation education research should be able to learn from interdisciplinary research methods, carry out interdisciplinary cooperation, and be good at using new technology and innovative research methods.(Mu Lei, Li Xixi 2019)<br />
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4.2. Students <br />
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The quality of translation talents plays a very important role in the development of translation studies. Those who will be engaged in the field of translation should also work hard to improve themselves, expand their knowledge, earnestly study theoretical knowledge, and practice more.<br />
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4.2.1. Expanding knowledge<br />
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Translation Studies is originally an interdisciplinary subject. Whether you are engaged in translation research or translation practice in the future, you need to expand your knowledge. For students studying translation studies, when they are learning translation theory, they also need to master the knowledge of linguistics, psychology, pedagogy, philosophy, etc., so as to integrate them with translation studies. For students who are going to be engaged in translation practice in the future, in addition to having a solid foundation in language ability, they should also take the initiative to continuously learn new knowledge with a broad perspective. They should not only focus on their major field, but also should grasp the knowledge of politics, economics, science and technology, history, geography, customs, etc. to strengthen their comprehensive language skills. A very good way to expand their knowledge is to improve their search ability. Search ability, specifically, refers to how translators use dictionaries, encyclopedias, search engines, corpora, grammar books, etc. to solve practical problems in translation. With economic globalization and various changes in the language service industry, the demand for non-literary translation has skyrocketed. Translators need to be exposed to translations in various forms (audio, video, website, etc.) and fields (mechanical, chemical, electrical, etc.), MTI students is urgent to learn certain professional background knowledge and increase the depth and scope of search to deal with more complex and difficult translation tasks. (Wang Na 2020)<br />
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4.2.2. Emphasize theory and practice more<br />
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Knowledge comes from practice. Current translation theories provide many conveniences for this activity. In the process of translation practice, students can also verify the validity of these theories. However, students should not only understand the knowledge of linguistics, not only the translation skills and theories，but also practice more. Theories that are out of practice cannot keep up with the development of the times. Students must spend enough time in practicing. They can go to the front line of production or go deep into all aspects of social life, and keep close contact with the masses in order to continuously broaden their horizons and know the society better. And then it is possible for them to analyze practical experience and conclude it into theory.<br />
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==='''5.Conclusion'''===<br />
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This chapter analyzes the current situation of Translation Studies as a discipline by reviewing the development process of Translation Studies in China. There are many factors that affect the learning of Translation Studies. Among them, from the perspective of translation teaching, in China, the concept of talent training is unclear, the faculty resource is insufficient, and the teaching structure is relatively simple. Those engaged in translation education need to clarify the orientation of cultivating translation talents. At the same time, teachers should also improve their personal qualities, including their teaching ability and so on. In addition, research on translation education should also be emphasized, and exchanges and cooperation between the disciplines should be strengthened to conduct more effective translation learning and translation research. From the students’ point of view, those who major in translation must learn translation studies hard to contribute to the development of Translation Studies. However, many students did not work hard to learn their major, their basic skills are not wonderful, and their knowledge scope is relatively narrow. Some students do not have a correct understanding of translation studies. To become an excellent translator, students also need to spend time and energy to expand their knowledge range. At the same time, students also need to take translation theories seriously and learn it carefully, and then apply those theories to practice. In this way, they can also gain a lot of practical experience.<br />
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President Xi Jinping, asked” the majority of philosophy and social science workers to bravely stand on the forefront of the times, communicate the changes of the past and the present, and give the first signs of thought” (Xi Jinpin 2016). Looking back on the past decades, the achievements and independent status of Translation Studies were not achieved overnight. They have condensed the unremitting exploration and hard work of many scholars, showing a development axis of independence, self-consciousness, self-reliance and self-confidence. Looking forward to the future, we hope that the successors of Translation Studies and translation majors can inherit the spirit of their predecessors in the grand vision of the development of Chinese language service industry in the new era, and keep the discipline mission in mind. Based on China's social development practice and serving the national strategy, we can have dialogue with the international translation community, draw on the latest foreign translation theories, combine the history and current situation of Chinese translation to further improve the translation discipline system, academic system and discourse system construction. And it also can promote the cultivation of translation talents. (Zhong Weihe, Zhao Tianyuan 2020) The author sincerely hopes that the Chinese characteristics and Chinese style of Translation Studies can make contributions to the development of international translation studies.<br />
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==='''References'''===<br />
Holmes, James S. (1972). The Name and Nature of Translation Studies. ''Papers on Literary Translation and Translation Studies''. 67–80.<br />
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Bo Zhenjie, Li Heqin.薄振杰,李和庆.(2011).关于当前中国翻译教学研究的思考.[ Reflection on the Current Research of Translation Teaching in China].外语界[''Foreign Language World''] 76-83.<br />
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Dong Qiusi.董秋斯.(1950).翻译批评的标准和重点.[ Criteria and focus of translation criticism].翻译通报[''Translation Bulletin''].<br />
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Huang Zhongqian, Zhang Xiao.黄忠廉，张潇.（2020）.翻译学科百年:演进、反思与趋势.[ A Century of Translation Studies: Evolution, Reflection and Trend]. 上海翻译[''Shanghai Journal of Translators''] 1-6.<br />
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Jiang Feifei.姜菲菲.(2019).中国文化走出去背景下对翻译学科的综述. [A Summary of Translation Studies from the Background of Outputting Chinese Culture].校园英语[''English Campus'']7-8. <br />
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Lan Hongjun.蓝红军.(2018)从学科自觉到理论建构:中国译学理论研究(1987-2017). [Theoretically Oriented Translation Studies in China: 1987 - 2017].中国翻译[''Chinese Translators Journal'']7-16<br />
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Mu Lei, Li Xixi.穆雷, 李希希.(2019).中国翻译教育研究:现状与未来.[ Research on Translation Education in China: Status Quo and Future] .外语界[''Foreign Language World''] 24-32.<br />
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Ou Yonghua.(2019).新时期中国翻译教学研究思考概述. [An Overview of Researches on Chinese Translation Teaching in the New Era].课程教育研究[''Course Education Research''] 13.<br />
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Xi Jinping.习近平.(2016).在哲学社会科学工作座谈会上的讲话.[ Speech at the Symposium on Philosophy and Social Sciences].新华网[xinhuanet].<br />
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Xie Zhentian.谢天振.(2015).翻译巨变与翻译的重新定位与定义——从2015年国际翻译日主题谈起.[ Great Changes in Translation and Repositioning and Definition of Translation——Starting from the theme of the International Translation Day in 2015].东方翻译[''East Journal of Translation''] 4-8. <br />
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Wang Baigula.王白古拉.(2018).中国翻译教学现状与复合型翻译人才培养. [The Status Quo of Translation Teaching in China and the cultivation of Interdisciplinary Translators].文存阅刊[''Wen Cun Journal''] 87.<br />
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Wang Na.王娜. (2020).MTI在校生搜索能力不足成因分析. [An Analysis of the Causes of Insufficient Searching Ability of MTI Students].海外英语[''Overseas English''] 194-195.<br />
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Zhong Weihe.仲伟合.(2019).改革开放40年我国翻译专业教育:成就、挑战与发展. [China Translation Education in the Past 40 Years of Reform and Opening Up: Achievements, Challenges and Development].中国翻译[''Chinese Translators Journal''] 68-75.<br />
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Zhong Weihe, Zhao Tianyuan.仲伟合,赵田园.(2020).中国翻译学科与翻译专业发展研究（1949-2019).[ Research on the Development of Chinese Translation Discipline and Translation Major (1949-2019)].中国翻译[''Chinese Translators Journal''] 79-86.<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
===Abstract===<br />
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===Keywords===<br />
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===摘要===<br />
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===关键词===<br />
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===Introduction===<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
<br />
[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
<br />
[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
<br />
[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
<br />
[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
<br />
[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
<br />
[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
<br />
[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
<br />
[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
<br />
== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==<br />
==Translation Strategies - Sagara Seydou==<br />
Strategies of Translation<br />
Abstract <br />
Much work has been done in recent years on translation strategies. However, the definition offered by each author or theorist represents his/her own point of view and their views differ from each other. Most theorists agree that strategies are used by translators when they encounter a problem and literal translation does not work. Therefore, different researchers have investigated and described various translation strategies from their own perspectives. Some best-known theories of this field are described and compared to each other in this paper. The purpose of this study is to show the different theories in the field of translation strategies and to offer a general literature review to facilitate the study of translation strategies in future studies. Baker (1992) offered the clearest taxonomy of translation strategies that she believed professional translators use when they encounter a translation problem while performing a translation task.<br />
Key words: translation strategies and translational problems.<br />
This study includes four main sections: 1. Introduction; 2. Content; 3. Conclusions; 4. References;<br />
Introduction<br />
The term “strategy” in “translation strategies” is often used synonymously with such terms as “procedure,” “technique,” “method,” “tactic,” “approach,” and so forth. Their meanings overlap, and translation researchers define them in various ways. Despite the terminological confusion, discussions of translation strategies can be traced back to Cicero’s advocacy of sense-for-sense translation in 46 BC, and are widely covered in translation textbooks for their pedagogical significance. This topic also relates to broad theoretical issues in translation studies. (Wikipedia n.d)<br />
Content<br />
Researchers have attempted to distinguish translation strategy from its synonyms, and to develop their own classifications from different perspectives. For example, Lörscher’s (1991) classification is based on a cognitive approach, while Chesterman’s (1997) differentiation uses a textual approach. Yet, the conceptual confusion has not been dispelled. This entry tries to distinguish translation strategies, techniques, and procedures, and to consolidate existing classifications. It seems that clear-cut definitions of these terms might not work as well as prototype definitions. Most researchers would agree that the two prototype translation strategies are literal translation and free translation. <br />
The former focuses on the level of words, while the latter goes beyond the word level and emphasizes the creation of a target text that sounds natural in the target language. These two strategies are described in a variety of oppositions: word-for-word translation versus sense-for-sense translation; source-oriented translation versus target-oriented translation; direct translation versus oblique translation (by Vinay and Darbelnet); adequacy versus acceptability; formal equivalence versus dynamic equivalence (by Eugene Nida); semantic translation versus communicative translation (by Peter Newmark);overt translation versus covert translation (by Juliane House); documentary versus instrumental translation (by Christiane Nord); foreignization versus domestication (by LawrenceVenuti), and so on. While these binary oppositions have much in common, they reflect different perspectives and emphasize different translation aims and effects. For instance, word-for-word translation and sense-for-sense translation are text-level or segment-level strategies. Nida’s (1964) formal equivalence versus dynamic equivalence is mainly from a linguistic perspective and involves reader response. The domesticating translation versus foreignizing translation pair, proposed by Venuti (1995), reflects a cultural interventionist perspective. The two strategies affect the choice of text for translation as well as the translation process. Venuti advocates the foreignizing strategy in order to “register the linguistic and cultural differences of the foreign text” (1995, p. 81)<br />
The “literal versus free” debate has been one of the central issues in translation theory and criticism throughout the ages. However, it is now generally believed that this dichotomous debate is relatively sterile, as the two strategies are part of a continuum, and the selection of a strategy is a function of the theoretical assumption of “what is a translation” text type (e.g., serious literature, children’s literature, technical texts, print advertisements), domain (e.g., IT, legal), function (e.g., for publication, information, or light entertainment), prestige of the source text (e.g., the Bible, pulp fiction), motivation(e.g., payment), and other factors (or constraints). (Hatim & Munday,2004, p. 230)<br />
Having discussed the two prototype strategies, let us turn to the definitional question: what is a translation strategy? Lörscher (1991), Chesterman (1997), and other researchers agree on a few defining characteristics of a translation strategy: (a) it is goal-oriented,(b) it is problem-centered, (c) it requires making coordinated decisions, (d) it is potentially conscious, and (e) it involves text manipulation. The aforementioned two prototype translation strategies have these characteristics. Since a translation strategy involves problem solving, a categorization of translation problems would correspond to a categorization of translation strategies. The difficulty with this, however, is that there are a number of ways in which problems can be categorized. For instance, the categorization criterion can be the prior knowledge required to solve them, the nature of the goal involved, and the complexity of the problems involved (Robertson, 2001, p. 6).<br />
Problems, according to their scale, can be divided into global (or general) problems and local (or specific) problems. Jääskeläinen (1993, p. 116) makes a corresponding distinction between global strategies (i.e., “the translator’s general principles and preferred modes of action”) and local strategies (i.e., “specific activities in relation to the translator’s problem-solving and decision-making”). Global strategies might be dictated by or with the commissioner while local strategies are up to the translator. In addition, local strategies are designed to handle specific problems and need to be consistent with the chosen global strategy. Jääskeläinen found that global strategies are much more frequently and consistently used by professional translators than by nonprofessionals. From Jääskeläinen’s perspective, literal and free translation strategies are global strategies since the translator has to think about the goal of the translation and how the target text should affect the readers. The global strategy chosen will affect the translation process. Since local strategies are immediately followed by specific techniques, which affect the translation result and the micro-units of the text, and are classified by comparison with the source text (Molina & Hurtado Albir, 2002, p. 509).<br />
As translators grow in competence, some former translation problems will no longer present an obstacle to them; some of their local strategies become semiconscious or unconscious, and the use of certain techniques to cope with certain problems is automatized. Vinay and Darbelnet’s (2000) taxonomy of translation techniques (which they call “procedures”) has a wide impact. They did a comparative stylistic analysis of French and English, and divided the seven procedures they discovered into two general strategies: direct/literal translation and oblique translation. The former includes: (a) borrowing (i.e., borrowing a word or expression from the source language, such as the Chinese word“kung Fu” in modern English); (b) calque (which is a kind of borrowing whereby the structure of the original word or phrase is maintained but its morphemes are replaced by those of the target language; for example, the Chinese word “motian dalou,” literally “sky-scraping big building,” is a calque of skyscraper); (c) Literal translation. Oblique translation includes: (d)transposition (i.e., changing the word class or grammatical structure without changing the meaning of the message, as in rendering a noun in the source text into a verb in the target text); (e)modulation (i.e., changing the point of view or cognitive category in relation to the source text, as in rendering a negative construction into a positive one: “not complicated” becomes “easy”); (f)equivalence (e.g., translating “to kill two birds with one stone” into Chinese as “to kill two eagles with one arrow”); (g) adaptation (i.e., a shift in cultural reference when the type of situation being referred to by the source text is unknown in the target culture, such as using the word “seal” for sheep when translating the Bible into Inuktitut).Among local translation strategies, Chesterman (1997) distinguishes between comprehension strategies (for understanding and analyzing the source text) and production strategies(for the production of the target text). From a linguistic perspective, he divides productions strategies into mainly syntactic/grammatical, mainly semantic, and mainly pragmatic, with each category containing 10 techniques. Syntactic strategies involve purely syntactic changes, manipulate form, and include such techniques as calque, transposition, and sentence structure change. Semantic strategies mainly pertain to changes concerning lexical semantics. They manipulate meaning and contain techniques such as synonymy, emphasis change, and paraphrase. Pragmatic strategies have to do with the selection of information in the target text, and often involve syntactic or semantic changes as well. Pragmatic strategies include cultural filtering, explicitness change, information change, trans editing, and so forth. Some of these techniques are obligatory during translation in a given language pair, while most are optional .Many researchers (e.g., Lörscher, 1991) believe that a translation strategy is a procedure or a sequence of actions.<br />
However, this is not consonant with the dictionary definitions of strategy. According to the Oxford English dictionary, strategy refers to “a plan for successful action based on the rationality and interdependence of the moves of the opposing participants,” while procedure is defined as “[t]he fact or manner of proceeding with any action, or in any circumstance or situation; a system of proceeding; proceeding, in reference to its mode or method; conduct, behavior.” Krings (1986, p. 268) defines translation strategies as “potentially conscious plans for solving a translation problem.” Strategies involve adopting procedures to solve problems, and the chosen procedure will influence the result .Now let us turn our attention to translation procedures (referred to as “translation strategies” by some researchers) and procedural steps. Gerloff (1986) identified the following text processing strategies: (a) problem identification, (b) linguistic analysis, (c) storage and retrieval, (d) general search and selection, (e) in ferencing and reasoning strategies,(f) text contextualization, (g) editing, and (h) task monitoring. In his empirical studies, Lörscher (1991) recognized 22 elements constituting translation strategies (or procedural steps), including nine original ones and 13 potential ones, such as realizing a translational problem, preliminary solution to a translational problem, and the mental organization of source-language text segments. During the translation process, these elements are combined by translators into basic structures. He found that professional and nonprofessional translators differ in the distribution and frequency of the strategies employed, but do not differ qualitatively; that is, their mental processes do not reveal significant differences. He concluded that it is impossible to ascertain “[w]hen faced with problem X, [translators] employ strategy Y,” but we can find out “[w]hen several [translators] are faced with a problem X, many or most of them employ similar or the same types of strategy” (p. 280). Darwish (2008) identifies four distinct translation procedures employed in translating: recursive strategy (i.e., a circular and revisional process), waterfall strategy (i.e., a sequential unit-by-unit process), stop-and-go strategy (i.e., a block-by-block process), and mixed strategies (i.e., a combination of the previous three strategies).In some translation textbooks (e.g., Thinking German Translation: A Course in Translation Method by Hervey, Loughridge, & Higgins, 2006), “translation method” is often used as a cover term for “translation strategy,” “translation technique,” and even “translation procedure.” For instance, there are literal and free translation methods. Compared with translation strategies, which are highly individualistic, translation methods are supra-individual and well tested (Lörscher, 1991, p. 70).<br />
However, “translation method” in English is often associated with such modes as machine translation and computer-aided translation. The term “translation approach” is often used in a vague sense, while “translation tactic” is rarely used. Discussions of translation strategies before the 1980s were primarily prescriptive, and researchers tended to argue for one translation strategy against another. Since the 1980s, empirical research into translation strategies, techniques, and procedures has become increasingly common. There are two major empirical approaches in this regard: product oriented and process-oriented. The former approach mainly refers to corpus-based contrastive analysis: a parallel corpus consisting of source texts and translations is built for analyzing the frequency of shifts (i.e., textual differences between source text and target text) and the various translation strategies and techniques employed. The factors to be considered can include text type, domain, synchronic and diachronic variation in language features and translation norms, idiosyncrasy, certain language features (e.g., metaphors, allusions), among others. In a process-oriented approach, translators are usually asked to translate a passage while thinking aloud, and the process will be recorded and then analyzed. The factors that might influence the frequency and distribution of translation strategies and procedures may include translation competence (e.g., novice translators versus professional translators), language direction (i.e., from or into the mother tongue), text type domain, translation brief, translation difficulty level of the test passage, time pressure, and so forth. These factors need to be manipulated or kept constant in an experiment in order to make meaningful comparisons.<br />
In PACTE’s (2003) translation competence model, strategic competence (for solving problems and optimizing the process) is the most important sub-competence among five sub-competencies (i.e., bilingual, extra linguistic, knowledge about translation, instrumental, and strategic). Investigating translation strategies will have significant pedagogical implications and may benefit research on machine translation.<br />
Conclusion<br />
In this study, translational problems and mainly translation strategies were described, and different theories of translation strategies were mentioned. It was shown that different theorists suggest various definitions of translation strategies according to their different perspectives. Moreover, it was mentioned that Baker (1992) lists the most applicable set of strategies. She does not just name the strategies, but she also shows the application of each.<br />
References<br />
Translation: An advanced resource book . London, England: Routledge.Hervey, S., Loughridge, M., & Higgins, I. (2006).Thinking German translation: A course in trans-lation method, German to English (2nd ed.). London, England: Routledge. Jääskeläinen, R. (1993). Investigating translation strategies. In S. Tirkkonen-Condit & J. Laffling(Eds.), Recent trends in empirical translation research (pp. 99–120). Joensuu, Finland: Universityof Joensuu.Krings, H. P. (1986). Translation problems and translation strategies of advanced German learnersof French (L2). In J. House & S. Blum-Kulka (Eds.), Interlingual and intercultural communication (pp. 263–76). Tübingen, Germany: Narr.Lörscher, W. (1991). 5. Jiraphatralikhit, J., Klinpoon, S., & Kaewjan, S. (2005). An analysis of strategies in translation of the movie subtitle: Behind the painting.Research Gate, 1, 54-71.</div>Han Wanzhenhttps://bou.de/u/index.php?title=20201214_trans&diff=11017920201214 trans2020-12-11T12:19:37Z<p>Han Wanzhen: /* Li Haiquan 李海泉 */</p>
<hr />
<div>==Cao Runxin 曹润鑫==<br />
In fact, reportage research and composition along with organizing and performing in roving theatrical troupes became one of the principal modes of ”internship” for young writers in the socialist educational system as it emerged in Yan’an.<br />
<br />
Yang Shuo, Liu Baiyu, and Qin Mu were all in their twenties at this time, so they had limited literary experience before the 1940s. Thus for Liu and Yang, the Yan’an years helped define for them what literature is supposed to be from process to product. Qin Mu, however, never went to Yan’an; he spent the entire war in Guangdong, Guangxi and Guizhou. Thus though he had experience with some of these procedures of production in progressive circles in those areas, Qin Mu was not saturated in this kind of cultural environment.<br />
==Chang Huiyue 常慧月==<br />
Once socialism or communism took the position of power (as in Yan’an during the war against Japan and then throughout the PRC after 1949) critical prose writing (whether essays or reportage) as it had been practiced during wartime became much more dubious from the point of view of cultural officials, and nonfiction needed to become a vehicle of literary celebration of public, historical achievements.[ See for example Yang Shuo, ”Qian jin, gangtie de dajun” (March Forth, Great Army of Steel, 1949), Zhonghua sanwen zhencang ben, Yang Shuo juan (Beijing: Renmin wenxue chubanshe, 1998) 25-33; ”Pingchang de ren” (An ordinary man, 1951) 25-33; ”Pingchang de ren” (An ordinary man, 1951), Yang Shuo juan 13-17, ”Gebi tan shang de chuntian” (Springtime on the Gobi, 1953), Yang Shuo juan 29-33. ] This is precisely the familiar dilemma of Ding Ling, coming into Yan’an society well trained as a keen critic of her environment. It was an awkward transition, except for those who came into the socialist educational cultural system while still relatively young. To them the business of literature was that of constructing an unprecedented new vision.<br />
==Chen Han 陈涵==<br />
'''Writers’ changing roles changed literary prose'''<br />
<br />
Each of the three authors I am discussing here was born between 1913 and 1919, only a few short years after the fall of the Qing dynasty and the establishment of the Republic of China. They were all in their late teens and early twenties at the outbreak of the war against Japan. Being roughly the same age, they shared the same historical and cultural atmosphere, but being in different locations, engaged in the war in different capacities, their transition into the aesthetics of incongruous lyricism took different paths and thus embodied different tensions. <br />
==Chen Hui 陈惠==<br />
Yang Shuo[ 1913-1968, orig. Yang Shujin(?), of Penglai County in Shandong.] is probably the most ”standard” of the three from the point of view of the Communist Party in that he went to Yan’an early (winter 1937) and worked under the direction of the party’s cultural apparatus for the duration of the war there, in the northwest, and in Guangzhou. Like the reportage writer Huang Gang, he was of the right age for this Yan’an-based period to be his principal formative and educational experience, deeply conditioning his approach and attitude toward writing in the 1950s and 1960s. That being said, Yang Shuo was more concerned with issues of literary quality and symbolic meaning than others writing under the direction of the CP, and this concern colored even his most famous works with puzzling tones of ambivalence and reservation.<br />
==Chen Jiangning 陈江宁==<br />
Liu Baiyu[ 1916-?, orig. Liu Yuzan, of Beijing. See Niu Yunqing, Liu Baiyu pingzhuan (Chongqing: Chongqing chubanshe, 1995).] arrived in Yan’an relatively early too, and was quickly immersed in its literary activism. Only weeks after his arrival, and though Liu was only 22 at the time, Mao Zedong personally assigned him to lead a five-person escort for the American marine observer Evans Carson to visit the guerilla areas in Northern China (one of a variety of types of ”cultural worker” assignments in the communist base areas). Despite this promising start and occasional contact with Mao, Liu published works that incurred the wrath of some critics and officials, became a target in the Yan’an zhengfeng campaign after Mao’s Talks, and underwent a process of mutual and self-criticism at the Central Party School. <br />
==Chen Jiaxin 陈佳欣==<br />
Though the result of this painful process was apparently ”successful” (Liu went on to hold important cultural administrative positions in the PRC), it also alienated him from certain elements in the literary community and led him to take an aggressively authoritarian role as the Party secretary of the Writers’ Assocation during the Anti-Rightist Campaign in 1957 and 58. This alienation is occasionally revealed in his sanwen works from that point on.<br />
<br />
Qin Mu[ 1919-199?, orig. Lin Juefu, b. Singapore, of Chenghai County in Guangdong. See Huang Zhuocai, Weng Guangyu and Ai Zhiping, Qin Mu pingzhuan (Guangzhou: Huacheng chubanshe, 1989).] is one more step removed because he did not share the Yan’an experience with Yang and Liu. Though he was active in the literary resistance during the war against Japan, and though his biographers insist that he originally planned to go to Yan’an as early as 1938, he never went there (Huang, Weng and Ai, 1989, 26-27). <br />
==Chen Jingjing 陈静静==<br />
Because he did belong to the age cohort and had the same basic inclinations, he did come into contact with the same organizations (the Communist Party, Wenxie) that the others did, and indeed could even have met Yang Shuo in Canton when Yang was sent there on assignment in 1938. He also engaged in similar types of literary intervention, organizing and performing traveling anti-Japanese theater in the countryside, accompanying troops in the field as a writer, and publishing anti-Japanese and anti-KMT/US zawen in Rear or KMT area newspapers. But his experience during the war was not a community experience: Qin at first alone and later with his wife underwent the trials and tribulations of a writer at wartime as an individual, making his own decisions and contacting organizations only when the opportunity presented itself and he wished to do so.<br />
==Chen Sha 陈莎==<br />
Thus there is an especially independent streak about him that made relations between him and the Writer’s Association after 1949 somewhat strained. He was attacked in the 1957 zhengfeng movement, and it was not until 1962 that he joined the Communist Party.<br />
<br />
Thus each of these writers exhibited different tensions as they approached writing after 1949, and particularly during and after the Hundred Flowers Campaign. All of them, however, adopted sanwen as a vehicle to express themselves, and while these essays at time seem on the surface to be pat or fulsome propaganda, they continue to be colored by these at times very personal tensions that often make the essays more compelling reading in spite of themselves.<br />
==Chen Sunfu 谌孙福==<br />
'''Procedures and interests of socialist essays'''<br />
<br />
The sanwen of the late 1950s and early 1960s, because of a variety of different such personal and larger cultural tensions, manifest various kinds of ”incongruous lyricism.” All three of these writers had their essays included in textbooks for junior high school and high school during the 1960s and 70s. But these canonic texts represented only the completion of a gradual process of adjustment and must be viewed alongside earlier, less well-known efforts by these authors as well as their works in other genres, particularly fiction.<br />
<br />
社会散文的发展阶段和关注点<br />
<br />
由于不同的个人冲突和更严重的文化冲突，20世纪50年代末至60年代初的散文呈现出各种各样“不和谐的抒情性”。这三位作家的散文均已收录进20世纪六七十年代的中学教材中。这些经典文本仅代表着调整工作的逐渐完成。同时，我们得结合这些作家早期不太出名时的作品以及其他体裁的作品（尤其是小说）来看待那些经典文本。--[[User:Chen Sunfu|Chen Sunfu]] ([[User talk:Chen Sunfu|talk]]) 07:41, 9 December 2020 (UTC)<br />
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由于各种各样的个人冲突乃至文化冲突，20世纪50年代末至60年代初的散文呈现出多样的“不和谐的抒情性”。在20世纪六七十年代的中学和高中教材中，这三位作家的散文均编撰进了课本。然而这些经典文本仅代表着调整工作的逐渐完成。同时，我们得结合这些作家早期不太出名时的作品以及其他体裁的作品（尤其是小说）来分析那些经典文本。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:44, 9 December 2020 (UTC)Mo Ling<br />
<br />
社会散文的发展和关注点<br />
<br />
由于各种个人冲突和愈发剧烈的文化冲突，20世纪50年代末至60年代初的散文呈现出各种各样的“不和谐的抒情性”。20世纪六七十年代，这三位作家的三位都被收录进中学教材中。而这些经典文本仅代表调整工作的逐步完成，要正确的看待这些经典文本，我们得结合这些作家早期不太出名时的作品以及其他体裁的作品（尤其是小说）。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 09:42, 10 December 2020 (UTC)<br />
<br />
==Chen Yongxiang 陈永相==<br />
'''Friction with leftist aesthetics'''<br />
<br />
In the late 1950s and early 1960s the term sanwen was more frequently associated with ”lyricism” (shuqing) and opposed to ”expository” (shuoli) prose essays. In practice, this is indicated by long descriptive passages, the frequent use of direct address to the reader in the second person as well as rhetorically loaded interrogative, imperative and expressive particles. At particularly rhapsodic moments, socialist sanwen texts take on a fu-like rhetoric, syntactic parallelism and a piling up of listed concrete objects and rich varieties of adverbs and adjectives. One is attempted to associate this attempt at of verbal profusion with certain Republican period stylists like Zhu Ziqing and Yu Pingbo, but the socialist version is much more extravagant both in verbiage and emotional exhibitionism. <br />
==Cheng Yusi 成于思==<br />
On the level of imagery, a general fascination with images of light, fire and torches left over from the war period[ Particularly evident in Liu Baiyu’s reportage works from the late 1940s.] remains but in part gives way to a new interest in flower imagery in the 1950s.[ Qin Mu’s essays and some of Yang Shuo’s are filled with varieties of flowers and plants, enjoyed in themselves and as symbols of other things. ] Finally a strategy common to all three writers is to conceive of a vista or an experience as a living landscape painting, emphasizing a magnitude of vision and the accompanying emotional exhilaration. In some cases, these highly visual essays are accompanied with illustrations uncannily consistent with the texts’ visualization of the landscape. <br />
==Deng Jinxia 邓锦霞==<br />
'''Yang Shuo'''<br />
<br />
Yang Shuo’s 1959 essay ”The Highest Peak of Taishan”[ Taishan jiding, wr. 1959, from Haishi. Yang, 125-129.] features this kind of overt reference to landscape painting. The text simply narrates the author’s ascent of the famous Shandong mountain, but the narrative structure of the climb is interwoven with a figurative structure consisting of three elements. The first is the traditional landscape painting motif: ”All the way from the foothills, looking closely at the mountain landscape, I felt like what was before me was not the lord of the Five Famous Mountains, but more like a green and blue landscape painting of astounding size,” (Yang, 125) an idea he develops as a conceit with figurative descriptive language. Second, Yang writes ”after a while, I began to feel that I was not only looking at a landscape painting, but randomly flipping through a historical manuscript.” (Yang, 126)<br />
==Ding Daifeng 丁代凤==<br />
This in reference to the calligraphy of famous visitors to the mountain carved into its sides and the legends and stories about them. The third and last layer of figuration is the sense that the author is not climbing a mountain, but climbing into the sky.<br />
<br />
The touristy desire to see the sunrise from Taishan’s peak introduced at the essay’s outset and which teases the reader occasionally throughout the text is deftly frustrated in the rhetorical pursuit of what to the author is a higher aim: the recontainment of a Taishan travelogue into the extolling of the historical achievements of socialism. Once he has passed through the Southern Gate of Heaven, the author sees the Shandong landscape spread out at his feet, but what he notices are the grand commune wheat fields (amber waves of grain) as opposed to patchwork agricultural quilt of yore, and smoky plumes in the distance are not scattered homes but factories.<br />
<br />
这指的是著名游客在山上刻的书法以及他们的传说和故事。该比喻的第三层，也是最后一层指的意象不是作者在爬山，而是在攀向天空。 <br />
<br />
文章一开始就介绍了游客想从泰山山顶看日出的期望，这种期望偶尔会在整篇文章中戏弄读者，但在追求对作者来说是更高的目标的过程中，这种期望被巧妙地挫败了，即将泰山游记重新纳入那些值得赞美的社会主义历史成就中。一旦穿过南天门，作者就能看到在他脚下绵延的山东风景，但他注意到的不是往昔像被子一样拼凑的田块，而是壮观的公社麦田(琥珀色的谷浪)，远处像羽毛般的迷雾也不是分散的家庭，而是工厂。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 13:37, 10 December 2020 (UTC)<br />
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==Fang Jieling 方洁玲==<br />
Though the weather had been clear at night near the peak when the party went to bed early in order to get up in time for the sunrise, fog and rain overnight linger to create an overcast sky at dawn. But author’s socialist/communist landscape epiphany of the previous evening eclipses the banal tourist wish for a beautiful sunrise – he has seen ”another kind of” (metaphysical) sunrise, that of the Chinese people/nation on the horizon.<br />
<br />
In his essay about Kunming’s camellias,[ ”Chahua fu” (Ode to the Camellia) written 1961, from Dongfeng di yi zhi. Yang 134-37.] Yang Shuo opens with a discussion with an artist friend about what kind of painting would show the face of the ”motherland” (zuguo). He then turns to his trip to Kunming after returning from travels abroad. <br />
==Gan Fengyu 甘奉玉==<br />
Especially as a ”northerner” he is struck by the beauty of the red camellia flowers around the city and in Huating Temple, where he is escorted by Jin Zhiwen, the landscaper. His attention is drawn to one variety called ”Child’s Face” tongmian. As is almost invariably the case in Yang Shuo essays, the subject he has chosen becomes an opportunity for the author to contemplate the symbolic resonances of its characteristics – in this case the camellia’s sensitivity to proper care, environment and natural enemies, but also the fact that great trees centuries old have been carefully cultivated with hundreds and even thousands of blossoms. A detailed description of the gardener himself provides the author with the key to the signified:<br />
==Gao Mingzhu 高明珠==<br />
I fervently gazed at his hands, hands covered with mud-stained calluses. Then I looked at his face, the wrinkles at the corners of his eyes were cut deep, and it was not necessary to ask about his background: I could guess that he was a middle aged man who had been through a lot. If he waled away from you and into the crowd, he would vanish immediately and it would be very hard to find him again – he was just that kind of very ordinary laborer. But it is just this kind of person, month after month, year after year, exerting mind and body, cultivating flowers and plants with all his effort, beautifying our lives. This is how beauty is created. (Yang, 136)<br />
<br />
==Gong Yumian 龚钰冕==<br />
When author observes a group of schoolchildren who have come to see the camellias, the bond is cemented and the ”paint the face of the nation” riddle is solved – paint the Child Face Camelia.<br />
<br />
What is incongruous in Yang Shuo’s lyricism, in many other examples in addition to these, is that no matter how transparent the symbolism and fervent the message of his essay, there is almost always slight ambivalence introduced by negative elements at the fringes: why does the glorification of socialist progress in ”Taishan’s Highest Peak” have to come at the expense of the famous sunrise? What has Jin Zhiren ”been through” that has deepened his wrinkles, and why should that pain be related to the creation of beauty?<br />
<br />
==Gu Dongfang 顾东方==<br />
'''Liu Baiyu'''<br />
<br />
Liu Baiyu’s transition toward sanwen in the PRC came from the direction of reportage literature. Liu had established some reputation as a novelist on the literary scene through key connections he had made with Ba Jin, Zhang Tianyi, Ye Yiqun and other major figures in the 1930s. But by 1949 it was his reportage collections, including Around the Northeast, The Light Shines Down on Shenyang, Cutting across the Central Plains, and The Torches Glow Red in the Yangtse River that were some of the best known works by a communist writer during the civil war in the late 1940s. <br />
==Guan Qinqing 管钦清==<br />
The late 1950s text ”Lamplight” revisits the experience of the battlefield in a much more peaceful China. ”Lamplight” has a forceful, shrill rhetoric in its development of the image of glowing light through a number of different contexts, from war to socialist economic construction without losing the sense of militant struggle that informed the image of light for Liu from the beginning. [ ”Denghuo” (Lamplight), Liu Baiyu, Hong manao ji (Red agate) (Beijing: Wenhua yishu chubanshe, 1983) 5-11. ] Evidently Liu, though he holds influential positions in the literary establishment of the time, feels alienated by certain elements on the literary scene, particularly in regard to the stigmatization of the experience of the battlefield:<br />
==Gui Yizhi 桂一枝==<br />
. . . nowadays some people treat the subject of war, regardless of right or wrong, regardless of green red black or white always make it look bloody, dark and horrible! They call this ”through the soldier’s eyes,” ”foxhole realism” Hai! This makes those of us who have strapped puttees on our calves and have had the smell of gunpowder about the shoulders want to laugh our heads off. What can you do? There are brave soldiers who fight for what’s right; there are counter-revolutionary murderers; and there are cowardly traitors. Since there are different kinds of soldiers, there have to be different soldier points of view, and there must be different kinds of ”foxhole reality.” Perhaps there are those who would criticize me: how did I get from lamplight to this argument about war, aren’t I getting way off track? Actually, no. The lamplight I am talking about may be a small matter, but it really is a reality of life at war. Getting back to the subject, on the chill wilderness of the Songhua river, trudging through winter snows, wading through summer rapids, from lamplight I was able to understand a certain kind of warmth. (Liu, 7-8)<br />
==Guo Lu 郭露==<br />
"The Brilliance of Spring,"[”Qingchun de shanguang,” written 1959, in Hong manao ji, 23-33.] a lengthy, fu-like essay extolling ten years of socialism in China, manifests many of the distinguishing characteristics of Liu’s post-1949 sanwen. Though written in the wake of the Anti-Rightist Campaign, it casts no shadow on the essay and though there is flower imagery, significantly, it does not emphasize diversity (as in ”hundred flowers”). At about 6,000 characters, it is also much longer than most of Yang Shuo’s essays, which are usually about half that long, particularly those most revered and anthologized. ”The Brilliance of Spring” does not start out with a clearly-defined topic; the occasion or motivation of its composition did not become obvious to me until near the end.<br />
<br />
"春光灿烂"（又名《青春的闪光》，写于1959年，载自《红玛瑙集》，23-33页。）这是一篇颂扬中国十年来社会主义发展的长篇巨作，表现了1949年后其散文的显著特点。即使写于反右运动之后，但其并未受其影响，虽然辞藻华丽，但并未没有强调多样性（如 "百花齐放"）。文章字数在6000字左右，也比杨朔的大多数散文要长得多，一般来说，杨朔的散文都在3000字左右，尤其是那些最受推崇的散文和文集。 "春光灿烂 "一开始并没有明确的主题，制造结尾我才明白它的创作场合和动机。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 08:01, 9 December 2020 (UTC)<br />
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"春天的辉煌"，[《庆春德山岗》，写于1959年，载《红玛瑙集》，23-33页。]这是一篇颂扬中国社会主义十年的长篇文章，表现了刘勰1949年后散文的许多显著特点。 虽然写于反右运动之后，但没有给文章蒙上阴影，虽然有花的意象，但显著的是，它没有强调多样性（如 "百花"）。 它的字数在6000字左右，也比杨朔的大多数散文要长得多，一般来说，杨朔的散文都在一半左右，尤其是那些最受推崇的散文和文集。 "春光灿烂 "一开始并没有明确的主题，它的创作场合或动机直到接近尾声时我才明白。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 09:23, 9 December 2020 (UTC)<br />
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==Han Haiyang 韩海洋==<br />
The visualization with which the text begins juxtaposes a dawn construction scene complete with a handsome, rugged construction worker in Tian’anmen square with author’s memories of other occasions when he was ”right here, in this spot!” including most significantly, a vision of a Japanese tank rolling up from Qianmen, its treads gouging scars in the ground. Liu also includes memories of the entry of the People’s Liberation Army into Beijing, and the ceremony at which Mao Zedong officially established the People’s Republic, but the author moves from one impression-layer to the next vaguely and ambiguously, punctuated with the refrain ”Here! It was right here!” <br />
==Han Wanzhen 韩宛真==<br />
Liu makes a conspicuous gesture away from the scene of Tian’anmen to other significant spaces including oilfields in the Western deserts, a poignant scene of a mother sending her son off to the Korean war, Anshan the ”city of steel,” a humble Party meeting among lumberjacks taking place in a shack deep in the forest far from Beijing, and other sites of significant material and spiritual progress in the PRC. As the essay progresses, a new motif is picked up from the contemporary Tian’anmen scene and repeated with increasing frequency: the ”radiant red face and brilliant eyes” of the young socialist citizens whose verbal pictures Liu paints. There is much hyperbole and the extraordinary breadth of subject matter, convering ten years of socialist achievement packaged in spatial-visual tableaux, like a memorial display case or monument, which was the usual strategy of essays and reportage about the Korean War.<br />
<br />
刘白羽很明显地从天安门这一场景转向其他的景色描写，包括西部沙漠的油田，一个母亲送别儿子去参加朝鲜战争的辛酸场景，“钢都”鞍山，远离北京的深山密林中召开的一次党员会议以及其他的中国的重要的物质遗迹以及以及精神进步。随着文章的不断推进，一个新的主题从当代天安门的场景中产生，并以越来越高的频率重复着。在刘白羽的描述中，年轻的社会主义公民“红光满面，双眼炯炯有神”的口头画面。夸张的成分越多，题材的广度就非同一般，将十年的社会主义成就用空间和视觉的表象来包装起来，就像纪念展柜或纪念碑一样，这是有关朝鲜战争的文章和报道的惯用策略。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 10:52, 11 December 2020 (UTC)<br />
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==He Changqi 何长琦==<br />
Despite the desire to come into close contact with the masses through genuine experiences, it was more common for writers to come into contact with workers, peasants and soldiers through the organizational activities and connections of the Communist Party. In Liu Baiyu’s essays from the 1950s and 60s, you can feel the author incongruously straining to make the most of his experience (straining to maximize its feeling of authenticity) and the characters he describes.[ ”Xie zai taiyang chu sheng de shihou” (Written as the Sun Begins to Rise), Hong manao ji 34-52 [written 1959?]. ] On the level of subject matter, since the (model) workers etc. he writes about are models and leaders, already part of the (embodiments of the) local Communist Party administrative apparatus, they too are straining to give the correct impression, put the right spin on their experiences and ideas, to behave in the way expected of them.<br />
==Hu Baihui 胡百辉==<br />
'''Qin Mu'''<br />
<br />
Qin Mu’s case might be distinguishable from the others by virtue of the fact that he established himself as a satirical (zawen) columnist during the civil war, and of course satire in general had to go after 1949.[ Interestingly, Qin Mu continued to write zawen in the 1950s and beyond, publishing a very popular collection in 1960 entitled Yihai shibei (Gathering Shells by the Sea of Art). By then Qin’s zawen were not combative, but expository in nature, reflections on principles of artistic creation, so in a way Qin had redefined the zawen genre for himself. The sanwen collection Hua cheng was published at roughly the same time as Yihai shibei and was distinguished by the author himself as ”more lyrical” than the ”expository” pieces in Yihai shibei. Comparing the essays therein with those of Hua cheng, one is struck by formal differences (the Yihai shibei pieces are much shorter than those in Hua cheng) and by the almost complete lack of figurative or descriptive language in Yihai shibei. However difficult it might be for us to define the differences between zawen and sanwen now, it seems clear that Qin Mu had a clear idea in his own literary practice.] Fortunately he had been accustomed to making fun of Americans and the Guomindang which continued to be safe and politically correct targets in the 1950s, but he had to find positive things to write about as well, and considering his background and the ambiguity of his relationship with the Communist Party, this must have been a difficult transition for him, more difficult than it was for those who were already linked up with the party for years in Yan’an and other base areas.<br />
==Hu Huifang 胡慧芳==<br />
In his 1960 essay ”Earth,” (Tudi), Qin Mu makes a figurative connection between earth how handfuls of earth can serve as symbols of wealth, power, sovereignty, political positions. Part of the visualization involves (like Liu Baiyu) aerial views. As war with its arial reconnaisance and bombing transformed the concept of China’s space into a contiguous whole rather than a network of locales, the wider availability of air travel in the 1950s added a visual dimension to this contiguity that reinforces the connection between earth, China’s physical expance, the map of China, and the concept of nation:<br />
<br />
秦牧在他1960年发表的论文《地球》（土地）中，将地球上的少数几个人如何象征着财富，权力，主权，政治地位作为形象的联系。 可视化的一部分涉及（如刘白玉）鸟瞰图。 随着战争的轰炸和轰炸将中国空间的概念转变为一个连续的整体，而不是一个地点网络，1950年代更广泛的航空旅行为这种连续性增加了视觉上的意义，从而加强了地球与中国物质扩张、中国地图和国家概念之间的联系 。<br />
--[[User:Hu Huifang|Hu Huifang]] ([[User talk:Hu Huifang|talk]]) 03:57, 9 December 2020 (UTC)<br />
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在他1960年的文章《土地》中，秦牧把土地比喻成财富、权力、主权和政治地位的象征。部分可视化包括(如刘白玉)空中视图。随着战争的勘察和轰炸，中国的太空的概念转变成一个连续的整体,而不是一个地区的网络,航空旅行的更广泛的可用性在1950年代增加了一个视觉维度，强化了地球之间的联系,中国物质扩张,中国的地图,和国家的概念:--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 04:11, 9 December 2020 (UTC)<br />
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秦牧在1960年的文章《地球》（Tudi）中，将地球如何撮合成财富、权力、主权、政治立场的象征做了形象化的联系。 部分视觉化涉及（像刘白羽一样）鸟瞰图。 由于战争的侦察和轰炸将中国的空间概念转化为一个连续的整体，而不是一个地点网络，20世纪50年代更广泛的航空旅行为这种连续性增加了一个视觉维度，加强了地球、中国的物理扩张、中国地图和国家概念之间的联系。--[[User:WuQiong|WuQiong]] ([[User talk:WuQiong|talk]]) 14:47, 9 December 2020 (UTC)<br />
<br />
==Hu Jin 胡瑾==<br />
Once I gazed out an airplane window straight down upon the Pearl River delta; the heavens were crystal clear and I looked down and couldn’t help but cheer out loud because the Pearl River delta looked so magnificent that words couldn’t even describe it. The network of rivers and lakes shimmered in the sunlight while the earth looked like a piece of dark green velvet. The roads seemed as straight as if they had been sliced with a knife while the fields looked as neat as a chessboard. Wow! A hundred thousand years ago people looked to the skies for gods and miracles, but today the real miracle is taking place on the earth below.[ Qin Mu, Hua cheng (Guangzhou: Zuojia chubanshe, 1961) 17-18.]<br />
==Ji Tiantian 纪甜甜==<br />
Many of Qin Mu’s essays in the collection Hua cheng (City of Flowers) imaginatively recreate an (occasionally ancient) historical scene, in a specific place the essay focuses on that the author is observing today (or at least gives that impression) like Liu Baiyu’s ”right here on this spot” refrain. In his 1956 essay ”Lyric on the Altar of the God of Grain,” the earthen, square altar referred to in the title is in Zhongshan park in Beijing, and was where aristocrats were traditionally enfoeffed by the emperor.[ Qin, 21-31.] In many ways, this is a continuation of the previous essay (”Earth”), extending reflections on the material symbolism of earth and the glorious wisdom of the ancients.<br />
<br />
在《花城》这一散文集中，秦牧的许多文章都是在特定的地方，以想象的方式再现了一个历史场景（有时是古代的），即作者如今仍能观察到的某个特定的地方（或者至少给人这样的印象），就像刘白羽的叠句“就在这里”一样。在他1956年的散文《谷神祭坛抒情诗》中，标题中提到的土方祭坛位于北京的中山公园，是传统上皇帝分封贵族的地方。[秦，21-31.] 在许多方面，这是对前一篇文章（《大地》）的延续，扩展了对大地的物质象征和古人的光辉智慧的思考。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 09:22, 10 December 2020 (UTC)<br />
<br />
在《花城》这一散文集中，秦牧的许多文章都是在特定的地方，以想象的方式再创造一个历史场景（有时是古代的），即作者如今正在观察的某个特定的地方（或者至少给人这样的印象），就像刘白羽的叠句“就在这里”一样。在他1956年的散文《谷神祭坛抒情诗》中，标题中提到的土方祭坛位于北京的中山公园，在古代是皇帝分封贵族的地方。[秦，21-31.] 在许多方面，这是上一篇文章（《大地》）的延续，扩展了对大地的物质象征和古人的光辉智慧的思考。--[[User:Jiang Fengyi|Jiang Fengyi]] ([[User talk:Jiang Fengyi|talk]]) 09:42, 11 December 2020 (UTC)<br />
<br />
==Jiang Fengyi 蒋凤仪==<br />
<br />
This essay distinguishes itself by its relentless return to the altar itself, its self-conscious admiration of the brilliance of the ancients (with overtones of ethnic and cultural pride and reconciliation with the premodern culture of China) as well as a shrilly specific emphasis on unity as territorial sovereignty (”Once we liberate Taiwan and a few coastal islands, [our territorial] unity’s scope will be even more unprecedented.” 30)<br />
<br />
Qin Mu is at his most characteristic, though, in writing educational essays (zhishi xiaopin). Also known as scientific xiaopin, the character of such writings would seem to be defined by their subject matter. [ Another writer of the post-Hundred Flowers period that writes a lot in this vein is Ma Nancun (Deng Tuo), whose popular Yanshan yehua column in Beijing Wanbao lasted for years and was published in four volumes in book form.] But I would like to suggest that the transmission of modern scientific knowledge in these texts is not an end in itself, but rather one answer to the question of ”what to write about?” in socialist sanwen. And it conveys (in addition to the knowledge or information), a certain scientistic, post-industrial atmosphere of enthusiasm that is a style as much as content.<br />
<br />
这篇文章的与众不同之处在于，它不遗余力地回到祭坛本身，自觉地仰慕古人的辉煌(带有民族和文化自豪感以及与中国前现代文化结合的色彩)，且明确强调领土的主权统一。("一旦我们解放台湾和几个沿海岛屿，[我们的领土]统一的范围将更加空前绝后"。30)<br />
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秦牧最有特色的是教育随笔（知识小品），也被称为科学随笔，这种随笔的特点由其主题决定。[ 百花齐放·百家争鸣期后，另一位在这方面写作较多的作家是马南邨(邓拓)，他在北京晚报上的《燕山夜话》专栏持续多年撰写文章，并出版了四卷书。] 但我想说的是，在这些文字中传递现代科学知识本身并不是目的，而是对社会散文中 "写什么？"这个问题的一个回答。而且它传达的（除了知识或信息外）是某种科学的、后工业化的热情环境，它展示风格的同时，也表达了内容。--[[User:Jiang Fengyi|Jiang Fengyi]] ([[User talk:Jiang Fengyi|talk]]) 09:29, 11 December 2020 (UTC)<br />
<br />
==Jiang Hao 姜好==<br />
Qin Mu’s ”Xing xia” (Under the Stars, 1958)[ Qin, 49-60.] begins as a sweeping exploration of stars, moving from the universal experience of gazing at the skies and wondering about the questions of existence to the cultural perspectives of the beliefs and lore of the ancients and finally to the scientific perspective of the astronomical knowledge gathered in recent centuries, decades and years that confirm the author’s faith in science and industrial modernity. The scientific knowledge in fact becomes a context or background against which to look back with some disdain at the superstitious quality of premodern beliefs, not only about the structure of the cosmos, but the extensions of such speculation into areas of human destiny and supernatural beliefs.<br />
<br />
秦牧的《星下集》(1958年)[ 秦，49-60.]以扫视星空的方式开始，从凝视天空、疑惑存在问题的普遍经验，到古人信仰和传说的文化视角，最后到近百年、数十年来收集的天文知识的科学视角，证实了作者对科学和工业现代性的信仰。科学知识实际上成为一种背景，在这种背景下，我们对前现代信仰的迷信特质有些不屑一顾，不仅是对宇宙结构的猜测，而且这种猜测延伸到人类命运和超自然信仰的领域。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 03:33, 10 December 2020 (UTC)<br />
<br />
秦牧的《星下集》(1958年)[ 秦，49-60.]以扫视星空的方式作为开端，然后写到凝视天空、疑惑存在问题的普遍经验，又至古人信仰和传说的文化视角，最后到近百年、数十年来收集的天文知识的科学视角，证实了作者对科学和工业现代性的信仰。科学知识实际上成为一种背景，在这种背景下，我们对前现代信仰的迷信特质有些不屑一顾，不仅是对宇宙结构的猜测，而且这种猜测延伸到人类命运和超自然信仰的领域。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 09:24, 10 December 2020 (UTC)<br />
<br />
==Jiang Qiwei 蒋淇玮==<br />
Reading this essay one can see that one of the keys to Qin Mu’s popularity lay not in his conspicuously Marxist-Leninist politics, but in his sweeping, timeless, universal and seemingly all-inclusive scope of vision and contemplation. Many or most of his essays give an exhilarating sense of vastness.<br />
<br />
But this essay does not reach its completion without being recontained, as are Yang Shuo’s landscape meditations, in a political context. Written in the early years of Soviet space exploration, it seems obvious to Qin Mu that Soviet success in this area and the US’s failure is a clear sign of the direction of history. He argues with almost excessive rhetorical force that the failure of space exploration and science in general under capitalism signifies the inability of the capitalist world view to free itself from outmoded beliefs, while socialism is easily and innocently aligned with scientific achievement and progress.<br />
==Kang Haoyu 康浩宇==<br />
Qin Mu’s often shrill diatribes on historical materialism and Marxism-Leninism in educational essays (zhishi xiaopin) like this one, or about the history of overseas Chinese or the cosmic theories of warring states philosophers is an incongruous, inverted reflection of Qin’s perennial status as an outsider to the PRC socialist literary orthodoxy, being victimized by literary officials like Liu Baiyu in the anti-rightist campaign and only being admitted to the Communist Party in 1962. It is in his attempts to contain an ambitious gaze that can encompass human and natural history and the furthest reaches of space in a historicized polemic about the supremacy of Marxism-Leninism in the post war years that the incongruity of Qin Mu’s lyricism manifests itself.<br />
==Kang Lingfeng 康灵凤==<br />
'''Conclusion'''<br />
<br />
The question of whether the ”real” world corresponds to the world these authors describe and narrate is moot; through the act of seeing or imagining the world as they do, they helped create the socialist world. These authors did not slavishly obey orders, writing from formulae they were provided by superiors and other writers; they willingly engaged in the procedures of research and composition that were part and parcel of communist education and literary practice; what they wrote followed from their training, it was the logical and organic extension of that training. They helped write the socialist world into existence.<br />
==Kong Xianghui 孔祥慧==<br />
Slavoj Zizek’s interpretation of Pascal that belief can actually emerge from deliberately going through the motions of ritual and imitating the faithful, and Zizek’s further point that ”reality” in any society is produced by ideological fantasies peculiar to it, suggest a similar interpretation of socialist sanwen.[ Slavoj Zizek, The Sublime Object of Ideology (London: Verso, 1989) 38-43.] Going through the ritual motions of faith, the individual already believes without realizing it, he argues, and then it is only a matter of time before that belief gradually takes control of the conscious mind. But within that ideological fantasy that is the representation of social reality, there are at the fringes and in the shadows suggestions of the impossibility of the vision. What I have referred to as the ”incongruous” in Yang Shuo, Liu Baiyu and Qin Mu are those almost unconscious suggestions tainting the pristine vision.<br />
==Kong Yanan 孔亚楠==<br />
Reading literature from the first seventeen years of the People’s Republic of China requires as much attention to practices within the socialist orthodoxy as to dissidents and victims. Against the prevalent view that socialist literary culture in China was a self-contained system introduced from the Soviet Union as if into a vacuum, socialist sanwen speaks to the mutability of that literary culture and the voice of individual writers in its development, however much sanwen may have been used for propaganda and indoctrination, it retained an ambiguity and reserve inherent in the genre since before the War gainst Japan. Above all, I think this speaks to the enormous importance of various forms of sanwen in modern Chinese literary culture in general, and any general apprach to the modernn Chinese essay must further explore the legacy of socialist sanwen, particularly as today’s sanwen writers for the most part read the works of Yang Shuo, Liu Baiyu and Qin Mu in their middle school textbooks.<br />
==Lei Fangyuan 雷方圆==<br />
'''Tradition as Construct and the Search for a Modern Identity: A Reading of Traditional Gestures in Modern Chinese Essays of Place ''' [ This article is an extended version of the paper “The Self in the Landscape: Chinese Essays of Place in the Republican Era (1912-1949)” delivered at the conference The Modern Chinese Literary Essay: Defining the Self in the 20th Century, held in Achern, Germany, August 25-27, 2000.]<br />
<br />
''Alexandra R. Wagner''<br />
<br />
'''Abstract'''<br />
Zhu Ziqing’s “The Qinhuai River Amidst the Sound of Oars and Shadows of Lamps” (Jiangsheng dengyingli de qinhuaihe, 1923), Yu Dafu’s “Spring Day on Diaotai” (Diaotai de chunzhou, 1932), and Fang Lingru’s “Travel Notes from the Langya Mountain” (Langyashan youji, 1936) are three modern Chinese essays in which place and memory serve as the main textual and conceptual elements through which the writers’ negotiation of identity and search for meaning unfolds. Examining these “essays of place” with a focus on the dynamics between place, on the one hand, and personal as well as cultural memory, on the other, challenges the prevailing views of modern travel or landscape essays as either lyrical evocations of scenery, backdrops for personal experiences and thoughts, or sources for information on locations.<br />
==Lei Kuangxi 雷旷溪==<br />
The aggregation of cultural and personal memory in these essays foregrounds the skepticism and uncertainty that characterize the mindset of Chinese writers situated in a transitional period moving from tradition to modernity. By questioning apparent meaning and literary convention, the essays are ultimately texts on writing as a continuous and open-ended exploration. <br />
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Examining the “traditional gestures” central to the essays by Zhu, Yu, and Fang most prominently demonstrates this questioning of apparent meaning. Activities closely tied to places, such as climbing mountains, traversing lakes and rivers, and contemplating past history during visits to ruins and other sites are highly reminiscent of poetic onventions that have informed the long pre-modern literary history of travel and landscape writings.<br />
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这些文章中文化和个人记忆的聚合，凸显了处于传统向现代过渡时期的中国作家心态的怀疑和不确定性。通过对表面意义和文学传统的质疑，这些文章归根结底是关于写作的文本，是一种持续而开放的探索。<br />
<br />
审视朱、余、方三家文章中的 "传统姿态"，最突出地体现了这种对表层意义的质疑。与地方密切相关的活动，如爬山、穿越湖泊、河流，以及在参观遗迹等过程中对过去历史的思考等，都让人高度联想到在漫长的前现代文学史上的游记和山水文章的诗学传统。--[[User:Lei kuangxi|Lei kuangxi]] ([[User talk:Lei kuangxi|talk]]) 05:41, 9 December 2020 (UTC)Lei Kuangxi<br />
<br />
这些文章中文化记忆和个人记忆的聚集，突出了处于从传统向现代过渡时期的中国作家的怀疑和不确定性特征。通过对表面意义和文学传统的质疑，这些文章最终成为关于写作的文本，是一种持续的、开放式的探索。<br />
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对朱先生、于先生和方先生所著文章的核心“传统手势”的研究，最突出地证明了对表面意义的质疑。与地方紧密相连的活动，如爬山、穿越湖泊和河流，以及在参观遗迹和其他遗址时思考过去的历史，都让人联想到在漫长的前现代文学史的的游记和山水文章的诗学传统。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 07:19, 9 December 2020 (UTC)<br />
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==Li Haiquan 李海泉==<br />
As manifestations of cultural memory, such activities are more than simply concrete actions; they are gestures, i.e. “acts made as a sign of attitude.” These traditional gestures suggest an affinity between pre-modern and modern texts, yet at the same time, the essays consistently question the significance and consequence of this apparent affinity. This questioning is achieved, first, by the authors’ encounters with people inhabiting the landscape, second, by introducing elements of imperfection and incompletion throughout the essays, and, third, by the self-referential aspects of the essays.<br />
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作为文化记忆的表现形式，这些活动不仅仅是具体的行动。它们是手势，也就是“态度表征的行为”。这些传统手势表明了前现代文本和现代文本之间的密切关系，然而，同时这些文章始终对这种明显的亲和力的意义和结果存在质疑。这种质疑的实现，首先是通过作者与居住在这片风景中的人们的相遇；其次，通过在文章中引入不完美和不完善的元素；第三，通过文章的自我参照。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 01:57, 10 December 2020 (UTC)<br />
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作为文化记忆的表现形式，这种活动不仅仅是简单的具体行动，而是一种姿态，即 "作为一种态度的标志而做出的行为"。这些传统的姿态暗示了前现代和现代文本之间的密切关系，但与此同时，这些文章一直在质疑这种明显的密切关系的意义和后果。这种质疑的实现，一是通过作者与居住在风景中的人的相遇；二是通过在文章中引入不完美和不完整的元素；三是通过文章的自述来实现。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 03:36, 10 December 2020 (UTC)<br />
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作为文化记忆的体现，这些活动不仅仅是简单的具体行动； 它们是姿态，即“态度表征的行为”。 这些传统姿态暗示了前现代文本与现代文本之间的亲和力，但与此同时，论文也不断质疑这种明显亲和力的重要性和后果。 首先，作者与居住在风景中的人们相遇，然后是通过在论文中引入不完美和不完整的元素，其次是通过论文的自我参照。--[[User:Li Lingyue|Li Lingyue]] ([[User talk:Li Lingyue|talk]]) 12:01, 11 December 2020 (UTC)<br />
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最为文化记忆的体现形式，这种活动不单单是具体的行动，它们更是一种姿态，也就是“用以表征态度的行为”。这些传统的姿态表明了前现代文本和现代文本之间的密切联系；然而，与此同时，这些文章也在不断地质疑这种表面联系的影响和结果。这种质疑，首先是通过作者与居住在当地的本地人的邂逅；其次是在全文中体现出一些不完美和不完整的因素；最后是通过文章的自我参照这三个步骤来实现的。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 12:19, 11 December 2020 (UTC)<br />
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==Li Lili 李丽丽==<br />
Adopting traditional gestures of contemplating place and past can be seen as an attempt to place the author in a privileged and thus assured position, offering him a way to authoritatively define himself within, yet separate from, his surroundings. However, encounters with people inhabiting the places make the author “interact” with these places. Rather than being objects of perception and contemplation only, places become parts of the perceiving and contemplating subject. The idea of place as distinct from the observer, providing a setting against which he can define himself as well as measure the changing times is deceptive.<br />
采用传统的姿态来思考地方和过去，可以看作是将作者置于一种特权地位，从而保证他的地位，为其提供了一种根据周围环境给自己定义，但又与之分离的权威方式。然而，与居住在这些地方的人的相遇，使作者与这些地方产生了 "互动"。地方不只是感知和思考的对象，而是成为感知和思考主体的一部分。将地方与观察者区分开来，提供一个环境，让观察者可以据此来定义自己以及衡量时代的变化，这种想法是具有欺骗性的。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 04:38, 11 December 2020 (UTC)Li Lili<br />
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==Li Lingyue 李凌月==<br />
In addition, elements of imperfection and incompletion disrupt the narrative in these essays and thus similarly question the reliability of traditional gestures in the search for stable definitions of selves. Self-referential aspects of the texts also draw attention to the essays’ constructedness, thus questioning the idea that the texts have a single, accurate (and thus authoritative) interpretation and significance.<br />
<br />
In sum, an “ironic” reading of the traditional gestures in these essays of place foregrounds the concept of tradition as a vital part and construct needed to engage in a discourse on tradition and modernity from which modern texts ultimately evolve.<br />
<br />
此外，不完美和不完整的因素扰乱了这些文章的叙述，因此同样质疑传统姿态在寻找稳定的自我定义时的可靠性。文本的自我参照方面也引起了对文章的结构性的关注，从而质疑了文本具有单一、准确（因而具有权威性）的解释和意义的观点。<br />
总而言之，对这些散文中传统姿态的“讽刺”解读，预示了传统的概念作为现代性话语的一个重要组成部分，现代性最终需要从这一部分演变而来。--[[User:Li Lingyue|Li Lingyue]] ([[User talk:Li Lingyue|talk]]) 11:57, 11 December 2020 (UTC)<br />
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==Li Liqin 李丽琴==<br />
<br />
Zhu Ziqing’s “The Qinhuai River Amidst Sounds of Oars and Shadows of Lamps” (''Qinhuaihe''), Yu Dafu’s “Spring Day on Diaotai” (''Diaotai''), and Fang Lingru’s “Travel Notes from Langya Mountain” (''Langyashan''), are three notable essays of place in which place and memory serve as the main conceptual elements through which the writers’ negotiation of identity and meaning unfolds. By questioning apparent meaning and literary convention, the texts become ultimately texts on writing as a continuous endeavor and exploration and thus texts on the open-ended nature of essays. <br />
<br />
In the essays, the authors engage in activities such as climbing mountains, traversing rivers, and contemplating history and historical figures while visiting ruins and other sites. <br />
<br />
Zhu Ziqing’s ''Jiangsheng dengyingli de Qinhuaihe'', written in 1923, was first published in the January 25, 1924 issue of ''Dongfang zazhi'' (Eastern Miscellany, founded in 1904). （文献无需翻译） <br />
<br />
Yu Dafu’s ''Diaotai de chunzhou'', written in August 1932, first appeared in the inaugural issue of the journal ''Lunyu'' (Analects), on September 16, 1932. <br />
<br />
Fang Lingru’s ''Langyashan youji'' was written in April 1936 in Nanjing. Reprints in contemporary essay anthologies are taken from Fang’s essay collection Xin (Letters) published in 1945.（文献无需翻译）<br />
<br />
In this paper, the terms “writer” and “author” are used interchangeably.（文献无需翻译）<br />
<br />
朱自清的《浆声灯影里的秦淮河》（《秦淮河》）、郁达夫的《钓鱼台的春昼》（《钓鱼台》）和方令孺的《琅琊山游记》（ 《琅琊山》）是三篇有关地点的著名散文。在这几篇文章中，地点和回忆是主要的概念性元素，作者通过这些元素来具体展开关于身份认同以及具体含义的阐述。通过质疑明显的含义和文学习俗，这些文本最终象征着作者的不懈努力与探索，因此成为了文本的开放性文本。<br />
<br />
在这几篇散文中，作者在参观历史遗址时都参加了诸如爬山、过河、对历史以及历史人物进行深思的活动。<br />
<br />
Zhu Ziqing’s ''Jiangsheng dengyingli de Qinhuaihe'', written in 1923, was first published in the January 25, 1924 issue of ''Dongfang zazhi'' (Eastern Miscellany, founded in 1904). （文献无需翻译） <br />
<br />
Yu Dafu’s ''Diaotai de chunzhou'', written in August 1932, first appeared in the inaugural issue of the journal ''Lunyu'' (Analects), on September 16, 1932. <br />
<br />
Fang Lingru’s ''Langyashan youji'' was written in April 1936 in Nanjing. Reprints in contemporary essay anthologies are taken from Fang’s essay collection Xin (Letters) published in 1945.（文献无需翻译）<br />
<br />
In this paper, the terms “writer” and “author” are used interchangeably.（文献无需翻译）--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 11:26, 8 December 2020 (UTC)<br />
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朱自清的《桨声灯影里的秦淮河》（秦淮河）、郁达夫的《钓鱼台上的春昼》（钓鱼台）、方灵如的《琅琊山游记》（琅琊山），这是三篇著名的关于地点的散文，其中地点和记忆是主要的概念要素，通过这些要素对作家的本体和意义的商讨逐步展开。通过对表面意义和文学惯例提出质疑，这些文本最终成为关于写作的文本，作为作者不断的努力和探索的一种象征，这些文本成为了关于散文开放性的文本。<br />
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在这些散文中，作者在参观遗址和其他地方时，还参与了登山、穿越河流、思考历史和历史人物等活动。<br />
--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 04:52, 9 December 2020 (UTC)Xiao Yining<br />
<br />
朱自清的《桨声灯影里的秦淮河》（秦淮河）、郁达夫的《钓台上的春昼》（钓台）、方灵如的《琅琊山游记》（琅琊山），这是三篇著名的关于地点的散文，其中地点和记忆是主要的概念要素，通过这些要素对作家的本体和意义的商讨逐步展开。通过对表面意义和文学惯例提出质疑，这些文本最终成为关于写作的文本，作为作者不断的努力和探索的一种象征，这些文本成为了关于散文开放性的文本。--[[User:Lin Min|Lin Min]] ([[User talk:Lin Min|talk]]) 11:53, 10 December 2020 (UTC)<br />
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==Li Luyi 李璐伊==<br />
For example, all three essays contain elements reminiscent of the poetic convention of contemplating the past (''huaigu''), often conveying regret over gone times and places. Images exposing the transience of human life in an enduring landscape suggest the writer’s uncertainty about the present and future, implying his desire to find a more lasting place within his existing surroundings. <br />
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In their apparent affinity to poetic conventions, traditional gestures seem to promise the writer a degree of authority and certainty in observing and interpreting surroundings and thus in determining his position and role in them. An ''ironic'' understanding and reading of such gestures in Zhu, Yu, and Fang's essays however, exposes the concept of tradition as construct indispensable for a discourse on modernity. <br />
<br />
Evoking and sharing the cultural memory of place writing, Zhu, Yu, and Fang’s essays not only contain, but also constitute traditional gestures.（文献无需翻译） <br />
<br />
FFor a concise explication of this poetic convention, see Hans H. Frankel, ''The Flowering Plum and the Palace Lady: Interpretations of Chinese Poetry'' (New Haven and London, 1976), chapter 9 “Contemplation of the Past.”（文献无需翻译）<br />
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==Li Meng 李梦==<br />
<br />
Modern texts evolve from a questioning and reassessment of well-established meaning and value, rather than from a mere rejection of what are perceived to be traditional notions, customs, and ideals. Once tradition is divested of its absolute claim and subject to interpretation and reconstruction, modernity can emerge. <br />
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Generally, the term “gesture” describes an activity as “something done to convey one’s intentions or attitude.” The traveler’s activities are more than actions that have an obvious purpose, such as getting to a location or viewing a certain site. Roland Barthes’ notion of gestures in writing and writing as gesture suggests the multiplicity of meaning within essays of place and ultimately bears out the idea of essays of place as texts on writing. In ''The Responsibility of Forms'', Roland Barthes describes “gesture” in art as<br />
<br />
“Gesture.” Def.2. ''Oxford American Dictionary''. New York: Avon Books, 1980. （文献无需翻译）<br />
<br />
''The Oxford English Dictionary'' defines “gesture” as “a move or course of action undertaken as an expression of feeling or as a formality; especially a demonstration of friendly feeling, usually with the purpose of eliciting a favorable response from another.” Def.4.b. ''The Oxford English Dictionary''. 2nd Ed. (Clarendon Press: Oxford, 1989).（文献无需翻译）<br />
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==Li Yongshan 李泳珊==<br />
[s]omething like the surplus of an action. The action is transitive, it seeks only to provoke an object, a result; the gesture is the indeterminate and inexhaustible total of reasons, pulsions, indolences which surround the action with an atmosphere [. . .]. Hence, let us distinguish the message, which seeks to produce information, and the sign, which seeks to produce an intellection, from the gesture, which produces all the rest (the “surplus”) without necessarily seeking to produce anything. <br />
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Traversing mountains and lakes are activities with a concrete objective. As “gestures” or “surplus action,” those activities are signs of attitudes that in Zhu, Yu, and Fang’s essays ultimately serve to constantly question and change meaning by providing possibility instead of demarcation of meaning and signification. <br />
<br />
Barthes, Roland. “''[Readings: Gesture] Cy Twombly: Works on Paper.” The Responsibility of Forms''. By Barthes. Trans. Richard Howard, (Berkeley and Los Angeles: University of California Press, 1985) 160.（文献无需翻译）<br />
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According to Roland Barthes, every text is ultimately a product of gestures Discussing the work of American painter Cy Twombly (b. 1928), Roland Barthes furthermore says about the workings of gestures:（文献无需翻译） <br />
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[t]he artist [ . . . ] is by status an “operator” of gestures: he seeks to produce an effect and at the same time seeks no such thing; the effects he produces he has not obligatorily sought out; they are reversed, inadvertent effects which turn back upon him and thereupon provoke certain modifications, deviations, mitigations of the line, of the stroke. Thus in gesture is abolished the distinction between cause and effect, motivation and goal, expression and persuasion (Barthes 160).（文献无需翻译）<br />
<br />
==Li Yu 李玉==<br />
<br />
Zhu Ziqing’s ''Qinhuaihe'' describes a pleasure excursion on the Qinhuai River he and his friend Yu Pingbo embark on one summer evening. Singsong girls and their musicians, offering their services to passengers in the roaming boats, provide popular entertainment on the river. Zhu and Yu try to enjoy the atmosphere produced by a combination of natural scenery, history, lantern lights, and sound of oars and of music. Despite mingling with other boats whose passengers happily solicit the singsong girls’ services, they remain passive observers. Zhu's narrative culminates in his and Yu’s direct encounter with the singsong girls, who approach them to solicit business. This encounter mortifies and confounds Zhu, turning the trip into a disconcerting experience. Both Zhu and Yu reject the singsong girls’ solicitations, and soon after the encounter, they head back to the pier. <br />
==Lin Min 林敏==<br />
Yu Dafu’s ''Diaotai'' describes his travels in the countryside after having hurriedly left Shanghai to avoid being rounded up by Nationalist forces in the spring of 1931. Watching boats taking locals to their ancestral graves, Yu decides to visit his hometown in time for the Qingming festival. After only a few days with relatives and friends however, he becomes restless and leaves for a trip to Diaotai (Fishing Terrace) on Fuchun Mountain. He stops over at Tonglu for the night and despite the late hour climbs Tongjun Mountain located across the river. The next day, Yu visits the memorial hall on Fuchun Mountain dedicated to the Eastern Han recluse Yan Ziling and then climbs the famous Diaotai.<br />
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郁达夫的《钓台的春昼》一书中，描写了1931年春天他为逃避国民党军队的抓捕，匆匆离开上海后在乡下的旅行的故事。郁达夫看见船只把过世的当地人带回祖墓埋葬，于是他决定在清明节前回到家乡。 然而，与亲戚和朋友团圆几天之后，他变得躁动不安，便前往富春山钓台旅行。 他停留在桐庐过夜，尽管天色已晚，他爬上横跨在河面的桐郡山。 第二天，郁达夫参观了富春山纪念东汉隐士严子陵的纪念馆，攀登了著名的钓台。--[[User:Lin Min|Lin Min]] ([[User talk:Lin Min|talk]]) 11:51, 10 December 2020 (UTC)<br />
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郁达夫的《钓台的春昼》描述了他在1931年春天为避免被国民党军队围捕，匆忙离开上海后在农村的旅行。看着载着当地人去往他们祖坟的船只，郁达夫决定在清明节的时候回家乡看看。然而，在与亲戚朋友相处几天后，他变得焦躁不安，便前往富春山的钓台。他在桐庐停留了一夜，尽管时间已晚，他还是爬上了河对岸的桐君山。第二天，郁达夫参观了富春山纪念东汉隐士严子陵的纪念馆，攀登了著名的钓台。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 13:50, 10 December 2020 (UTC)<br />
<br />
==Lin Xin 林鑫==<br />
Fang Lingru and a group of friends visit various historic sites scattered in the mountains they traverse during a spring outing. The most famous site is the pavilion named by Ouyang Xiu and celebrated in his famous ''An Account of the Pavilion of the Drunken Old Man'' (Zuiweng ting ji). The group decides to stay overnight at the ''Temple of Cultivation'' (Kaihua si), located deeper in the mountains, and spends the rest of the day touring the mountains and their cultural imprints guided by a monk. In the evening, the friends enjoy the nocturnal atmosphere and quietude of temple and mountains. The next day, the day of the Qingming festival, the group tours two more mountains before returning to Nanjing in the evening.<br />
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在一次春游中，方令孺和一群朋友参观了散落在山间的诸多历史遗迹，其中最著名的景点是欧阳修在被广为流传的《醉翁亭记》中所命名的亭子。大家决定在深山中的开化寺过夜，并在僧人的带领下游览山中的文化古迹。傍晚时分，友人们都沉醉在寺庙和山林的夜色与静谧中。第二天，也就是清明节当天，又游览了两座山，傍晚时分才返回南京。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 06:36, 10 December 2020 (UTC)<br />
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<br />
在一次春游中，方令孺和一群朋友参观了散落在山间的诸多历史遗迹，其中最著名的景点是欧阳修在被广为流传的《醉翁亭记》中所命名的亭子。大家决定在深山中的开化寺过夜。在休息之前，众人在僧人的带领下游览山中的文化古迹。傍晚时分，友人们都沉醉在寺庙和山林的夜色与静谧中。第二天，也就是清明节当天，大家又游览了两座山，傍晚时分才返回南京。--[[User:Liu Yiyu|Liu Yiyu]] ([[User talk:Liu Yiyu|talk]]) 09:48, 10 December 2020 (UTC)Liu Yiyu<br />
<br />
==Ling Zijin 凌子瑾==<br />
All three essays contain attempts to adopt gestures of contemplating times and places while traversing varied landscapes. Yet, three elements in the essays destabilize significance and consequence of those gestures, undermining their power to confirm identities and signaling the questioning nature of the texts. These three elements are first the authors’ encounters with people inhabiting the landscape, second, elements of incompletion and ambiguity that unsettle the traditional gestures, and, third, as supplementary elements, the essays’ self-referential strategies. The following readings of Zhu, Yu, and Fang’s essays explain and illustrate one of each of these elements respectively.<br />
==Liu Bo 刘博==<br />
'''Encounters with People in Zhu Ziqing’s Qinhuaihe'''<br />
<br />
Encounters with people populating the landscape have two effects. First, these encounters force the author to interact with the landscape. It becomes impossible for him to demarcate his position and identity by contemplating places from an autonomous vantage point. Zhu and Yu’s encounter with the singsong girls is the central human encounter in Zhu’s ''Qinhuaihe''. Initially, the singsong girls’ presence on the river does not appear to displease or disconcert Zhu. However, he maintains this sanguine perception by keeping a distance to the singers’ boats. The distance allows him to assume the traditional gesture of traversing a river to take in and contemplate its scenery and history from an independent viewpoint.<br />
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It is important to point out that a clear distinction between traveler and landscape does not mean the travelers’ disassociation from his surroundings. Rather it points to the clear demarcation of positions and roles necessary to form a stable unified whole from two distinct units.(文献无需翻译)<br />
==Liu Jinxingqi 刘金惺琦==<br />
The encounter with the singsong girls witnessed by other passengers unsettles gesture and atmosphere. By diminishing the safe distance between writer and observed place (which so far included the singers), the encounter forces Zhu to play an active role in his surroundings. The singers step out of the landscape picture, and Zhu becomes part of the place against his will.<br />
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Ironically, however, the ensuing interaction nevertheless exposes an unbridgeable gap between author and people inhabiting the landscape. Zhu’s confrontation with the singsong girls reinforces an experience of distance, misapprehension, and alienation rooted in the dilemma of modern intellectuals. <br />
<br />
==Liu Liu 刘柳==<br />
Zhu is both tempted by the offer and ashamed about even entertaining such a sentiment. Being publicly approached by women who sell their services to men and confronting his inner conflicting emotion embarrasses Zhu, who considers himself a moral and modern individual professing to condemn the exploitation of underprivileged social groups. <br />
<br />
The text moves from the portrayal of external space and atmosphere to a detailed self-dissection of Zhu's psyche and thoughts, a strikingly modern feature. As Zhu's progressive sensibilities interfere with acting out his desire, this psychological passage further disrupts the cohesion of the text as traditional gesture.<br />
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朱自清受到诱惑的同时又为自己的这种情绪感到羞愧。朱自清自认为是高尚现代的人，他公开谴责对于社会弱势群体的剥削，但是面对女人的当众搭讪和内心的矛盾情绪，朱自清却感到尴尬。<br />
<br />
文本从对外部空间和氛围的描写，转向对朱自清的心理和思想细致的自我剖析，具有显著的现代特征。由于朱自清的进步情感干扰了他的欲望的表现，这段心路历程进一步破坏了文本作为传统姿态的凝聚力。--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 07:30, 9 December 2020 (UTC)<br />
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朱自清在受到诱惑的同时，又为自己的这种情绪感到羞愧。他自认为是高尚的现代人，会公开谴责对于社会弱势群体的剥削，但是面对女人的当众搭讪，他的内心极为矛盾，感觉十分尴尬，<br />
<br />
文本通过对外部空间和氛围的描写，以及对朱自清的内心思想的自我剖析，均具有显著的现代特征。由于朱自清的先进情感干扰了他的欲望表现，这段心路历程进一步破坏了文本作为传统姿态的凝聚力。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 08:05, 9 December 2020 (UTC)<br />
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==Liu Ou 刘欧==<br />
The encounter quickly deflates and undermines Zhu's attempt to adopt traditional gestures, causing confusion and conflict rather than reassurance of positions and identities in the river’s ultimately unpredictable space. Zhu’s experience of place is marked by a tension arising from an attempt to assert his independent position within his surroundings, the futility of the attempt, and the concurrent impossibility to become part of his surroundings.<br />
<br />
Significantly, only when Zhu’s inner conflict has abated somewhat, he and Yu are rewarded. On their way back, they pass a boat with a solitary singer coming toward them.<br />
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==Liu Yangnuo 刘洋诺==<br />
<br />
The singer is sitting in the bow of the unlit boat, singing only to herself. This unexpected episode has an at least temporarily redeeming quality for Zhu. However, his feeling of contentment lasts only a fleeting instant, and soon he and Yu are back in the bustling amusement district. Importantly, Zhu and Yu do not truly encounter the solitary singer. Possibly, the singer did not even notice them. This brief moment comes closest to successfully adopting a traditional gesture. As long as they maintain a distance, fulfilling the significance of the gesture seems possible. Ultimately however, Zhu, not in control of the gesture, is unable to prolong this moment. <br />
<br />
==Liu Yi 刘艺==<br />
He is left in utter despondency. Threat and intimidation Zhu experiences are signified well by the way he perceives his surroundings immediately after passing the lone singer’s boat. Passing under a tall bridge, it seems to Zhu “as if the darkness was opening its huge mouth, about to swallow [their] boat.” Zhu is left in a no-man’s-land between private desire and modern awareness.<br />
<br />
<br />
'''Incompletion and Ambiguity in Yu Dafu’s ''Diaotai'''''<br />
<br />
Elements of incompletion and ambiguity further question the significance of traditional gestures. By unsettling the essay’s narrative, these elements suggest an ironic reading of the texts that undermines the reliability of traditional gestures when searching for stable definitions of selves and surroundings.<br />
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他陷入了彻底的绝望。朱棣棣所经历的威胁和恐吓，从他经过独唱者的船后立即感知周围环境的方式就可以看出。经过一座高高的桥下，在朱棣看来，"仿佛黑暗张开了巨口，要把他们的船吞掉"。 朱先生在私欲与现代意识之间陷入了无人区。<br />
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'''郁达夫的''钓鱼台''的不完整与模糊'''<br />
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不完整和模棱两可的元素进一步质疑传统手势的意义。这些元素使文章的叙事变得不稳定，暗示了对文本的反讽性解读，破坏了传统手势在寻找自我和周围环境的稳定定义时的可靠性。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 09:20, 9 December 2020 (UTC)<br />
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他陷入了深深的怅惘。经过歌舫后，他立即感知到周围环境变化，从这里就可以看出朱自清所感受到的压迫和不安。船过大中桥时，朱自清写道，"如黑暗张着巨口，要将我们的船吞了下去"。 朱先生在私欲与现代意识之间陷入了无人区。<br />
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'''郁达夫《钓台的春昼》的不完整性与模糊性'''<br />
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不完整性和模棱性的要素对传统手势的意义提出更多的质疑。通过打乱文章的叙述方式，这些要素暗示了对文本的反讽性解读，削弱了传统手势在寻找自我和周围环境的稳定定义时的可靠性。--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 04:55, 10 December 2020 (UTC)<br />
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==Liu Yiyu 刘怡瑜==<br />
Obstacles in Yu Dafu’s path paired with a restlessness he experiences in places destabilize the gestures he tries to adopt. The significance of his trip remains ambiguous.<br />
<br />
The evening before reaching Diaotai, Yu sets out to climb Tongjun Mountain to visit a Daoist temple. Upon disembarking from the ferryboat, he immediately falls over a loose rock on the dark and rugged mountain path. The image of a stumbling Yu on his solitary endeavor to climb the mountain at night is almost comical. His idea to climb the mountain at this hour appears unreasonable and undermines any effect the attempt to adopt a traditional gesture might have.<br />
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郁达夫道路上的障碍，再加上与他在一些地方感到了不安，这都打破了他之前想要的姿态。他此行的意义依然模糊不清。<br />
在到达钓鱼台的前一天傍晚，郁达夫出发去爬桐君山，去一座道观。一下了渡船，在一条崎岖漆黑的山路上，他摔倒在了一块松动的石头上。跌跌撞撞的郁达夫在夜里独自爬山的形象几乎是滑稽的。他在这个时候爬山的想法显得很不合理，也打破了他想要的任何意义。--[[User:Liu Yiyu|Liu Yiyu]] ([[User talk:Liu Yiyu|talk]]) 09:19, 10 December 2020 (UTC)Liu Yiyu<br />
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==Liu Zhiwei 刘智伟==<br />
The ferryman hands Yu a pack of matches to help him find the way. At first, Yu is “groping [his] way up the mountain,” but as he approaches the top, moonlight begins to illuminate his path. A vast sky and a broad vista into the distance and onto the town seem to increase Yu’s chances of adopting the traditional gesture of contemplating place and past. As he approaches the temple however, an apparently locked gate in the low wall surrounding it obstructs Yu’s progress. After pacing up and down for a while not knowing what to do, he finally tries the gate, and surprisingly it opens. Ironically, Yu’s trip is delayed and almost cut short not by a locked gate but by his indecision and hesitation.<br />
==Lou Cancan 娄灿灿==<br />
Although he finds the temple gates indeed securely shut for the night, Yu is at this point quite content to sit on the wall adjacent to the gate from where he can overlook the river and enjoy the scenery. He gazes at the stars, clouds, and moon above and the lights of the boats below gently wavering in the wind. At last, Yu’s position allows him to contemplate place and past from an elevated and independent vantage point. The unparalleled scenery of Tongjun Mountain inspires Yu to contemplate the lives of the Eastern Han (25-220 A.D.) recluse Yan Ziling and that of the two Dai brothers, Dai Bo and Dai Yong of the Easter Jin (317-420), who made this area their home.<br />
==Luo Weijia 罗维嘉==<br />
Yu fully appreciates and identifies with their decision to lead a hermit’s life foreshadowing his own life of seclusion soon to begin. The clapper of the night watch in town finally wakes Yu to reality. Startled, he runs back head over heels to the boat. This abrupt ending to Yu’s reverie and his sudden anxiety to get back to the boat sharply contrast with the reflective atmosphere and sentiment of the passage. The traditional gesture is abruptly terminated. Like the clapper startling Yu, this abrupt ending to the nightly scene startles the reader.<br />
==Luo Yuqing 罗雨晴==<br />
On the boat to Diaotai, Yu, tired from admiring the scenery, falls asleep and dreams of a gathering with some old friends in an inn along the river. The text does not make it explicitly clear that Yu is dreaming. This becomes fully clear only when the boatman wakes Yu as they approach Diaotai. <br />
<br />
In his dream, the friends chat and make merry, but after all has been said and done, the atmosphere turns cheerless and awkward. At the center of the dream is a poem Yu composed a few years ago at a similar occasion. It is a political poem written in traditional septa-syllabic regulated verse style, lamenting the chaotic state of the country and expressing the dissatisfaction of intellectuals with the government.<br />
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==Ma Juan 马娟==<br />
One prominent traditional image in the poem is the loyal official who, “feigning madness,” (yang kuang) speaks the truth that goes unheeded. Here, a well-known traditional gesture is embedded in a text within a text. Before the gesture can come to full fruition, however, it is again terminated, this time by the boatman who wakes Yu.<br />
<br />
Significantly, Yu's perception of his surrounding has completely changed. Before falling asleep, he saw green mountains encasing the clear river and sandbanks with blossoming flowers; in short, tranquil and picturesque scenery. As the boat approaches Diaotai, however, “river and mountain scenery all around had suddenly changed.” (文献无需翻译)<br />
<br />
Zhu Ziqing, “Jiangsheng dengyingli de qinhuaihe,” Zhongguo xiandai youji xuan, eds. Ma Zhonglin, Yang Guozhang, and Wang Zhonghua (Beijing: Zhongguo lüyou chubanshe, 1982) 95.(文献无需翻译)<br />
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Yu Dafu, “Diaotai de chunzhou,” Zhongguo xiandai youji xuan, eds. Ma Zhonglin, Yang Guozhang, and Wang Zhonghua (Beijing: Zhongguo lüyou chubanshe, 1982) 204.<br />
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Yu Dafu, 206(文献无需翻译)<br />
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==Ma Shuya 马淑雅==<br />
The river has narrowed and the mountains have moved extremely close, “as if ahead was no further way.” The towering mountains create an oppressively lonely atmosphere, in which even the sound of the oars seems disheartened; the echo is audible only after a long while, amplifying the “ancient silence,” the “silence of extinction” enveloping the boat. The sun is gone, and only a soughing wind comes and goes. <br />
<br />
The surrounding has turned ominous. Yu’s anticipation turns into apprehension. Compared to his reverie on Tongjun Mountain, Yu now perceives Diaotai as desolate and gloomy, eerily echoing the chaos and tumult evoked in his poem. He describes dilapidated stone structures overgrown with weeds.<br />
==Ma Zhixing 马智星==<br />
Approaching Yan Ziling’s ancestral hall, now no more than decrepit walls and broken tiles, Yu begins to feel “a little afraid, afraid to encounter the ghost of Master Yan, old and dried-up like strips from a towel gourd.” Yu’s rapidly growing skepticism and discomfort upon approaching the setting further suggest the impossibility to find meaning and identity by adopting traditional gestures in places.<br />
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On the Fishing Terrace, Yu is curiously reminded of a postcard depicting the William Tell Memorial Hall and its scenery in Switzerland. The colors of mountains and rivers he sees from Diaotai are strikingly similar to those on the “collotype postcard.”<br />
<br />
==Meng Ying 孟莹==<br />
However, in the scenery he views from Diaotai, “the variations are a little greater, the surrounding in all directions is just a little more jumbled and chaotic, that’s all, but this is actually a plus, enough to represent the East’s desolate beauty of national degeneration.” Ironically, Yu’s comparison between the postcard picture and his view stresses the similarities between the colors of the landscapes only. He views a place that in its very structure carries the marks of present crisis. Associating his description of the scenery with Switzerland generally associated with national stability and social order only intensifies the image of national chaos and debility. <br />
<br />
==Mo Ling 莫玲==<br />
Superficially conforming to the traditional gesture of contemplating (and lamenting) place and past, the comparison here is not one between present and past, but one between two presents. Yu's view evokes scenery on a foreign postcard, which in its modern photographic quality and miniature size cannot evoke the past, challenging the idea of a traditional gesture. <br />
<br />
After having had some wine in the hall, Yu walks up to the Buddhist shrine whose derelict walls are covered with poems, most of them of poor quality. In a corner near the ceiling, he finds an inscription by the Qing loyalist and fellow villager Xia Lingfeng (Xia Zhenwu, 1854-1930), whose commitment Yu admires despite objecting to Xia’s political convictions. Yu inscribes the poem from his dream next to Xia’s.<br />
<br />
这里的对比并非介于今昔之间，而是两个现在时间的对比，从表面上看，这与传统的伤怀表达方式不谋而合。余想起了外国明信片上的风景，其现代摄影质量和微型尺寸无法唤起过去，因而挑战了传统的表达方式。<br />
<br />
在祠堂里喝了点酒后，俞走到佛龛前，佛龛斑驳的墙壁上满是诗词，其中大部分文采平平。在天花板附近的一个角落里，他发现了一首由夏灵凤（夏振武，1854-1930）题的词，夏灵凤是清朝的拥护者，也是本村的村民。尽管余反对夏灵凤的政治信念，但他仍然钦佩他的忠诚。因而余在夏灵凤的词旁边也作了一首诗。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:32, 9 December 2020 (UTC)Mo Ling<br />
<br />
虽然表面上符合传统的伤怀表现手法，但这里并非今昔对比，而是两个现时的比较。余秋雨的观点让人联想到外国明信片上的风景，以其现代摄影的质量和微型尺寸无法唤起过去，挑战了传统的表达方式。<br />
<br />
在祠堂里喝了点酒后，余秋雨走到佛龛前，佛堂废弃的墙壁上挂满了诗词，其中大都文采平平。在天花板附近的一个角落里，他发现了清朝忠臣、同乡夏灵凤（夏振武，1854-1930）的题词，虽反对夏的政治立场，但他还是很欣赏夏的忠诚，因将梦中的诗词题在夏的旁边。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 07:05, 10 December 2020 (UTC)<br />
<br />
==Mo Nan 莫南==<br />
Initially, Yu's act of inscribing the poem suggests that he sympathizes and identifies with Xia. However, since Yu does object to the substance of Xia’s ideals and motives, the gesture of writing a poem next to Xia’s only stresses the ambiguity of such an act. With the gesture of inscribing his poem along with others of inferior quality and next to that of a Qing loyalist Yu willingly obscures his own political stance and inadvertently questions the relevance of his act. The traditional-style poem placed in an obscure corner on the wall as one among many is ineffective, and the gesture of inscribing it loses its significance. Yu’s position and role in his time and place remains ambiguous and difficult to define. Ironically, while Yu’s essay saves the poem and its context from obscurity, it also exposes the very ambiguity of his act.<br />
==Nie Xiaolou 聂晓楼==<br />
'''Self-referential strategy in Fang Lingru’s ''Langyashan'''''<br />
<br />
By foregrounding a texts’ constructedness, self-referential strategies question the idea of a texts’ definite and authoritative meaning. Suggesting the texts’ plurality of meaning further substantiates their significance in negotiating perspectives, positions, and identities.<br />
<br />
Concluding the narration of her two-day trip, Fang Lingru writes: “There are still many more scenic spots and ancient sites on Langya Mountain; if it’s meant to be, I’ll come another time to visit again. ''There is nothing more I can add to this piece'' (my emphasis).” <br />
<br />
Fang Lingru, “Langyashan youji,” ''Zhongguo xiandai youji xuan'', eds. Ma Zhonglin, Yang Guozhang, and Wang Zhonghua (Beijing: Zhongguo lüyou chubanshe, 1982) 148.<br />
==Ou Rong 欧蓉==<br />
Yet, she goes on to recommend a particular dish and wine the group had at a restaurant in Chuzhou before returning to Nanjing. This rather banal and anticlimactic addendum to her narrative is then followed by two more paragraphs, describing her sentiments upon returning home. <br />
<br />
When I got home, it was already ten o’clock at night, and a fine drizzle filled the air. Just before leaving, the old monk Shangkuan had tied three Spring Azalea sprigs to my rickshaw, which I planted immediately upon coming home. Now the twigs have already developed tender sprouts; by this time next year, they will blossom. XX named them “Bodhi Shangkuan.” <br />
<br />
==Ouyang Jinglan 欧阳静兰==<br />
I’ve been feeling extremely tired lately, but thinking back to the trip into the mountains, I can say that it was flawless, and I have no regrets. <br />
<br />
It is a cliché to state at the end of a text that nothing can be added. Fang’s appended restaurant and food recommendation suggests her eagerness to relate every detail from the trip. However, extending her narrative by two paragraphs, she effectively contradicts her own assertion that everything worth saying has been said. This contradiction and the contrast between her matter-of-fact-style in which she ostensibly ends the essay and the intimate tone and personal content of the concluding paragraphs highlight the act of writing and constructing the text.<br />
==Ouyang Ling 欧阳玲==<br />
The final paragraphs further question the effect of adopting traditional gestures to find stable meaning and purpose in and through one’s surroundings. For Fang the gesture of translating visits to sites and ruins into detailed description evoke the past is not sufficient. Her encounter with the monk ultimately renders her experience on Langya Mountain significant. The flowers she received from him signify the possibility of growth, nurturing, and encouragement. By contrast, the significance of the sites themselves remains ambiguous.<br />
<br />
文中最后几段，方令孺进一步质疑了传统手势的效果，在传统手势中，文章的意义和目的仅仅通过环境体现出来。对方令孺来说，如果运用简单的翻译手势，只是详细描述到访的琅琊山遗址是远远不够的，因为与那名僧人的相遇才是她琅琊山一行最有意义的事情，她从僧人那里收到的花代表着生长的可能性、象征着养护和激励，相比之下，琅琊山遗址本身的意义确是模糊不清的。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 08:49, 10 December 2020 (UTC)Ouyang Ling<br />
<br />
在文中最后几段，方令孺进一步质疑了采用传统手势在环境中寻找稳定意义和目的而产生的效果。对方令孺来说，只对到访的琅琊山遗址进行详细描述是远远不够的。遇见这名僧人让她的琅琊山一行意义非凡。她从僧人那里收到的花象征着成长、呵护和鼓励。相比之下，琅琊山遗址本身的意义仍然是模糊的。--[[User:Peng Xiaoling|Peng Xiaoling]] ([[User talk:Peng Xiaoling|talk]]) 04:54, 11 December 2020 (UTC)<br />
<br />
==Peng Dan 彭丹==<br />
The last two paragraphs of Fang’s essay complete the framework of personal reflection that encases the largely dispassionate narration of her trip. Personal memory is the ultimate locus of meaningful experience and the creative force underlying the essay. Exhausting facts and details in representing an experience does not bring a text to its end despite assertions to the contrary. Fang’s last sentence suggests that remembering the trip in close connection with the human encounter constitutes a source of satisfaction for her, rather than the emulation of traditional gestures that seem to promise an authoritative rendition of place and time. <br />
==Peng Juan 彭娟==<br />
Her memory and text are like the plant, living and changing. The gesture of announcing the end of her text is undermined by that same texts’ continuation. The self-referential strategy in Fang’s essay ultimately affirms possibility and potentiality not completeness and finality.<br />
<br />
Conclusion<br />
The attempt to adopt established poetic gestures in Zhu, Yu, and Fang’s essays does not dispel the writer’s uncertainty and ambivalence in navigating, redefining, and asserting his (or her) role in a changed and changing environment. In each essay, various elements question reliability and significance of these gestures, highlighting the ambiguity of the writer’s experience and position in the places he visits.<br />
Her memory and text are like the plant, living and changing. The gesture of announcing the end of her text is undermined by that same texts’ continuation. The self-referential strategy in Fang’s essay ultimately affirms possibility and potentiality not completeness and finality.<br />
<br />
'''Conclusion'''<br />
<br />
The attempt to adopt established poetic gestures in Zhu, Yu, and Fang’s essays does not dispel the writer’s uncertainty and ambivalence in navigating, redefining, and asserting his (or her) role in a changed and changing environment. In each essay, various elements question reliability and significance of these gestures, highlighting the ambiguity of the writer’s experience and position in the places he visits.<br />
<br />
==Peng Ruihong 彭锐宏==<br />
Traditionally, the poet contemplating place and past was a solitary figure estranged from his times and surroundings, often questioning the present state of affairs. From the perspective of literary history, however, sharing this gesture and its variations with other poets in a long line of succession offered writers a way to secure rather than question their role and identity. Through canon formation and the writing of literary history, acts and themes such as contemplating places and past came to be understood as customary endeavors gaining and increasing their significance from their perceived continuity. Such understanding is part of the ''construction of traditions'' to legitimize poetic authority and continuity, or - as during the May Fourth movement - change and eradication. <br />
<br />
Relevant to the argument here is the idea of canon formation and the way it works. The argument does by no means suggest that all texts based on or containing certain traditional gestures and conventions are indeed similar and unchanged over the long pre-modern period. Nor does it suggest that in pre-modern travel and landscape writings the writer can indeed successfully confirm his identity and role through following the conventions of his time. （文献无需翻译）<br />
<br />
传统上，这位诗人考虑的地方和过去是一个与他的时代和周围环境疏远的孤独人物，经常质疑现在的事态。但是，从文学史的角度来看，与其他诗人一路相继分享这种姿态及其变化，为作家提供了一种确保而不是质疑其角色和身份的方式。 通过教规的形成和文学史的写作，诸如冥想地点和过去之类的行为和主题被理解为习惯性的努力，这些努力和主题从其连续性中获得并增加了其重要性。种理解是使诗歌权威和连续性合法化的“传统建构”的一部分，或者像在“五四”运动中那样，改变和根除。<br />
<br />
与这里的论点相关的是佳能形成的思想及其运作方式。 该论点绝不暗示所有基于或包含某些传统手势和约定的文本在很长的前现代时期中确实是相似且不变的。 它也没有暗示在前现代的旅行和风景画中，作家确实可以通过遵循当时的惯例成功地确认其身份和作用。--[[User:Peng Ruihong|Peng Ruihong]] ([[User talk:Peng Ruihong|talk]]) 07:02, 10 December 2020 (UTC)<br />
<br />
==Peng Xiaoling 彭小玲==<br />
Instead of confirming the writer’s authority as mediator and interpreter of time and place, traditional gestures in modern essays such as Zhu, Yu, and Fang’s foreground his precarious role and position within his time and place. Attempting to adopt traditional gestures ultimately exposes the gestures as constructs that do not provide an indisputable way of understanding and representing surroundings and one’s position and role in them. <br />
<br />
By deconstructing the cultural and literary traditions, May Fourth intellectuals and writers tried to establish a practical dichotomy between conservative past and progressive present and future to confer authority upon the modern text.<br />
<br />
朱、俞、方等人的现代散文没有肯定作者作为时间、地点的中间人和译者的权威，而是强调作者在时间和地点中的不稳定角色和地位。采用传统手势最终会将手势揭示为一种构造，而这种构造并没有为再现环境及理解手势的地位和作用提供一种无可争辩的方式。<br />
<br />
通过解构文化和文学传统，五四知识分子和作家试图在保守的过去与激进的现在甚至未来之间建立一种实用的赋予现代文本权威性的二分法。--[[User:Peng Xiaoling|Peng Xiaoling]] ([[User talk:Peng Xiaoling|talk]]) 04:53, 11 December 2020 (UTC)<br />
<br />
==Peng Yongliang 彭永亮==<br />
As the above readings show however, modern texts inevitably comprise a ''discourse'' on what is made out to be tradition and modernity. This discourse inscribes, negotiates, and transforms tradition within the modern text albeit in an ever varying and irrepressible way. The texts’ complexity, subtexts, and plurality of meaning arises from a ''negotiation'' between familiar conventions and new and modern perspectives in search of identities, roles, and positions in a changing time and place. Ultimately, the texts are texts on writing as a continuous endeavor and exploration and thus texts on the open-ended nature of essays.<br />
==Peng Yuzhi 彭育志==<br />
'''From Historical Narrative to the World of Prose: The Essayistic Mode in Contemporary Chinese Literature'''<br />
<br />
''Wang Ban''<br />
<br />
'''Abstract'''<br />
<br />
As a genre, the essay in contemporary China can be seen as a symptom of the decline of historical consciousness and narrative. This comes through most sharply when compared with the previously established literary paradigm: the Chinese novel in the realistic mode. For many decades the fiction of revolutionary realism served as ideological apparatus and medium for providing coherent temporal perceptions about past, present, and future.<br />
<br />
'''从历史叙事到散文世界: 当代中国文学的散文模式'''<br />
<br />
''王班''<br />
<br />
'''摘要'''<br />
<br />
散文作为一种体裁在当代中国被视作历史意识和叙事走向衰弱的象征。当将其与先前建立的文学典范—现实主义模式的中文小说对比时，这一点尤为明显。数十年来，革命现实主义的小说都是意识形态的工具和媒介，它为提供连贯的对于过去，现在和未来的时间观念而服务。--[[User:Peng YuZhi|Peng YuZhi]] ([[User talk:Peng YuZhi|talk]]) 11:41, 11 December 2020 (UTC)<br />
<br />
==Qi Kai 漆凯==<br />
The realistic novel's central assumption is epic best described by Georg Lukacs, who construes the epic form as a projected ideal that is realizable through narrated social and historical actions. Little thought needs to be taken to see that a revolutionary epic is a strenuous but finally triumphant harmony of ideal and reality. The rise of the essay in the recent decades epitomizes the turn of literary writing from the epic coherence of ideal and life to the dispersed and fragmented sensory or sensual pleasures and sheer appreciation of images or anecdotes.<br />
==Qu Miao 瞿淼==<br />
The essay retreats from historical consciousness and responds warmly and lightheartedly to the advent of consumer culture. It is designed to satisfy the modest needs of the urban consumer whose sensibility is becoming “essayistic,” prosaic, ahistorical and everyday, preoccupied with the most intimate and quotidian matters. This paper takes a look back at Eileen Chang's thinking on the essay and attempts to trace the linkage between the modern essay and the rise of urban consumer culture. Then through an analysis of Wang Anyi's novella ''The Story of Our Uncle'' (Shushu de gushi), I demonstrate how the retreat from historical consciousness to what I would call the essayistic structure of feeling is dramatized by Wang's groping, explorative essay/fiction. <br />
==Quan Meixin 全美欣==<br />
The main character Uncle's career illustrates the waning of historical consciousness. This paper seeks to point out that the essay's ambivalence lies in its freedom from the straitjacket of the grand narrative and in its contribution to the withering of historical consciousness in the rising consumer culture in China. <br />
<br />
'''The Essay and the Novel'''<br />
<br />
The essay as a cultural form can be grasped in its relation to the novel. In twentieth-century China the novel in the epic, realistic mode had been the dominant form of literature and a pivotal ideological apparatus--probably up to the mid-1980s. The Chinese realistic novel can be construed as epic in the way formulated by Georg Lukács.<br />
<br />
==Sagara Seydou ==<br />
Its epic characteristic lies in its historical scope and teleology, its engagement with social and political issues, its intertwining of the individual's fate with collective projects, its aesthetics of the exemplary hero, and its striving for transcendence within everyday immanence. The novel of socialist realism in the Mao era strove to achieve an imaginary unity of transcendent ideals and quotidian reality. It depicts a universe in which the world and the self “never become permanent strangers to one another” (Lukács 29) and the individual's growth is of one piece with communal destiny. In the post-Mao era, often dubbed the New Period, works of fiction appeared to be different but were still imbued with an epic impulse. <br />
==Shi Diwen 石迪文==<br />
It is true that the 1980s saw the emphatic upsurge of interest in the subjectivity of the autonomous individual, but far from an atomistic ego of appetitive self-interest, fictional characters were still figured as the subject of history. For all its seeming revolt against the previously dominant mode, the image of the newly awakened modern self in the fiction of the New Period went hand in hand with the socio-historical process of socialist modernization, individuals serving as agents of this process. Thus, Fredric Jameson's concept of national allegory--in which the individual's fate tells a larger story of collective destiny – was well received in Chinese criticism and made to apply with equal ease to the realistic novel of the Mao era as well as those advocating reforms. <br />
<br />
Critics have noted that in the 1980s thought emancipation movement (sixiang jiefang), the fundamental literary mode and historical consciousness were derived from the Hegelian-Marxist version of the unity of subject and object, the individual and history. So the self that was upheld was not an autonomous self cut off from the collectivity of social processes, but was assimilated and modeled by the requirements of the modernization drive. See Qi Shuyu, 103-104.（文献无需翻译）<br />
<br />
==Shi Haiyao 石海瑶==<br />
If this view of the novel sounds anachronistic to contemporary China, we may justify it by a reference to the striven-for unity of revolutionary ideals and social reality, of theory and practice, a prominent tenet in the utopian legacy of Marxism. As literary counterpart of this projected unity the Chinese realistic novel presents a mythical and epic structure in which dream and history, individual and collective become one. In Lukács the epic is contracted with the novel, because the latter is a form stripped of the former’s immediate and unproblematic unity of ideal and reality (56). <br />
==Si Yu 司妤==<br />
In other words, the novel in the Western realistic tradition is troubled by the intrusion of time, which causes fractures in the epic, time-defying harmony between self and collectivity, dream and actuality. But Lukács still insists that the novel is a kind of epic, because it strives to close the fissures created by the gap of time, hence potentially able to attain the epic status on a higher level. <br />
<br />
The gap between ideal and reality is minimized in the Chinese novel, which appears to be more epic than the realistic novel in the West. The novel of revolutionary realism is closer to poetry, marked with tremendous lyricism, as Charles Laughlin notes with regard to the socialist sanwen in his essay “Incongruous Lyricism” in this volume. <br />
<br />
==Song Jianru 宋建茹==<br />
<br />
It would not seem incongruous when lyrical exuberance, equated with revolutionary idealism and utopianism, is maximized in the novel as a way to transcend and close the gap between a historical time marked by imperialist invasions, sufferings, and poverty on the one hand, and the ultimate ideal of communism culminating in the epic harmony of ideal and reality, theory and practice, on the other. The novel in this mode is supposed to be more than a text you read, curled up in your couch in a snowy winter night in solitary comfort. It was ideological, educational, edifying, its grand narrative projecting material praxis. It aimed to instigate you to go out into the streets or impoverished villages and get organized with other fellow humans to make history.<br />
==Su Lin 苏琳==<br />
The rise of the essay in contemporary China is a sign that the novel in the epic mode has become an endangered species. This is not merely the problem of genre, nor am I suggesting that readers are flocking to essays and abandoning novels. My point is that the novel as a medium of envisioning social life and registering experiences of temporality is giving way to the essay, or more generally to the essayistic structure of sensibility. I play with the idea of essayistic in order to refer to the essay as a canonical textual form as well as those discursive moments in other literary genres embodying an “essayistic” quality and a “prosaic” structure of feeling.<br />
==Tan Xingyue 谭星越==<br />
One crucial point to made is that this emotional structure accords with the everyday sensibility of a city-dweller and consumer. This is one reason why it is instructive to contract the essayistic with the novel. The essay deals with a prosaic and mundane world. In Hayden White’s recapturing of Hegel’s distinction of poetry and prose, “The world in which prosaic utterance developed must be supposed to have been one in which experience had become atomized and denuded of its ideality and immediately apprehended significance, and voided of its richness and vitality” (87).This prosaic world of fragmented experience is to the Chinese novel as the Lukácsian novel is to the epic: a fall from an original oneness. In contemporary China, neither the novel nor poetry seems to be a means of closing this widened gap. My purpose in the essay is to examine the position of the essayistic in relation to the novel, and the related sensibilities in relation to history.<br />
<br />
==Tan Xinjie 谭鑫洁==<br />
The Hegelian Marxist perspective I sketched earlier is helpful here for understanding the shift from the novel to the essay. For Hegel art is necessary because it strives for a seamless, organic apotheosis of transcendent spirit and mundane reality. This view, though historical, can lead to two contradictory conclusions. In Hegel art is historical because it is a stage of the Spirit's journey to its self-realization. As art evolves as historically transitory forms of the Spirit, the movement of history leads to the abolition of certain forms of art, or the demise of art altogether. On this account the novel would be a casualty of the Spirit’s historical movement and self-realization. For Hegel art becomes problematic and obsolete because the “world of prose” has attained the empirical form erstwhile aspired to by art. In the world of prose, the Spirit has realized itself both in thought and in socio-political praxis, exemplified by the Prussian state.<br />
<br />
==Tan Yuanyuan 谭媛媛==<br />
The polity embodied by the Prussian state is for Hegel is the epitome of theory put into practice, a real image of realized art. As Luckács remarked of Hegel, “Thus art becomes problematic precisely because reality has become non-problematic” (Lukács 17).<br />
<br />
Lukács, however, draws a contrary lesson from this historical, or more precisely the “end-of-history,” “end of art” thesis. Taking issue with Hegel's view of art as “aestheticized” body politic, Lukacs argues that the problem of the novel is a mirror image of a world gone out of joint. In modern times the novel is still alive as the impulse of art is still pressing. The novel is aesthetically and epistemologically vital and necessary not because the established reality has achieved what art can only dream. On the contrary, the novel is a desperate attempt to patch up a broken reality and inject little doses of meaning into a world emptied of spontaneous and totalisable significance.<br />
<br />
普鲁士国家所体现的政体是黑格尔是付诸实践的理论缩影，是现实艺术的真实形象。 正如拉克奇（Luckács）评论的黑格尔的那样，“正是因为现实变得没有问题，艺术才成为问题所在”（卢卡奇17）。<br />
然而，拉克奇从这一历史，或更确切地说是“历史终结”，“艺术终结”的论点得到了截然不同的教训。 卢卡奇对黑格尔将艺术视为“审美化的”身体政治的观点持怀疑态度，他认为这本小说的问题是一个脱离世界的镜像。 在现代，由于艺术的冲动仍在继续，小说仍然活着。 这部小说在美学和认识论上至关重要，并且不是必需的，因为既定的现实已经实现了艺术只能梦想的东西。 相反，这部小说是拼命的尝试，以修补一个破碎的现实，并向一个空洞的，自发的和可累积的意义中注入很少的意义。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 06:46, 9 December 2020 (UTC)<br />
<br />
对于黑格尔来说，普鲁士王国代表的政体是理论成为现实的缩影，是现实艺术的真正形象。正如卢卡奇(Luckács)评价黑格尔时所说的：“正是因为现实变得没有问题，艺术就成了问题所在。”（卢卡奇 17）<br />
然而，拉克奇从这一历史，或更确切地说是“历史终结”，“艺术终结”的论点中得到了截然不同的教训。卢卡奇不认同黑格尔“将艺术看作美学政体”的观点，他认为这部小说的问题是一个脱离世界的镜像。艺术的冲击力仍在继续，因此现代小说依然保持着其生命力。这部小说在美学和认识论上至关重要，这是必需的，并不是因为既定的现实已经实现了艺术只能梦想的东西。 相反，这部小说是拼命的尝试，以修补一个破碎的现实，并向一个空洞的，自发的和可累积的意义中注入很少的意义。--[[User:Chen Sunfu|Chen Sunfu]] ([[User talk:Chen Sunfu|talk]]) 07:59, 9 December 2020 (UTC)<br />
<br />
==Tang Bei 汤蓓==<br />
Therein lies its modern irony, the irony of dreaming the perfection of the world while knowing acutely the impossibility of perfection. Interestingly, Lukács' insight into the ironic, self-reflexive nature of the novel provides a glimpse on the condition of the essay. In the Chinese realistic novel, to be sure, the historical totality of communist utopia emerging out of a mundane reality is the shining symbol of inspiration, bearing a superficial resemblance to the Hegelian realization of Spirit in the state. But the faith in the final triumph of communist utopia and the attainment of a fully emancipated society is presumed by the novelistic discourse as law-like and predetermined, hence realistic and inevitable. Thus the decline of the novel, the novel in the epic mode, can be read as the decline of the grand, Marxist narrative of historical teleology. In contrast, the rise of the essay harbingers a more fragmentary, disjoint, and private form of signifying practice that is springing up in the cracks and gaps of a fallen reality, a world out of joint.<br />
<br />
==Tang Ming 唐铭==<br />
The world out of joint is a compelling image of today's China going commercialized, globalized, and fragmented in all aspects of life. The phrase “out of joint' here is meant to denote both the explosive vitality and disorienting chaos, the drama and trauma of the Chinese scene unfolding in the past decade. To grasp China as a vast market place, a rising consumer society, an emergent culture of mass media and spectacles, I refer the reader to numerous reports by journalists, economists, and a vast number of essays written by writers who have recently turned to the personal essay as a forum. Literature, as a historical vision and ideological apparatus, is hanging in the balance.<br />
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脱节是当今中国在生活各个方面走向商业化、全球化和碎片化的一个引人注目的形象特点。在这里，“脱节”一词意指蓬勃发展的活力和令人困惑的混乱，以及过去十年中中国社会的戏剧性和创伤。要了解中国是一个巨大的市场，一个正在崛起的消费社会，一个新兴的大众媒体文化和奇观，我建议读者参考大量的记者、经济学家的报道，以及大量的文章，这些文章的作者最近转向个人文章作为论坛。文学作为一种历史的视野和意识形态的工具，悬而不保。<br />
--[[User:Tang Ming|Tang Ming]] ([[User talk:Tang Ming|talk]]) 04:46, 10 December 2020 (UTC)Tang Ming<br />
失控的世界是当今中国走向商业化、全球化和生活各方面碎片化的一个引人注目的形象。 这里的 "失控 "一词，既是指活力无限，也是指混乱不堪，以及过去十年中国社会戏剧性的创伤。 要了解中国这个庞大的市场、崛起的消费社会、新兴的大众传媒和文化奇观，我推荐读者阅读众多记者、经济学家的报告，以及近来转而以个人散文为阵地的作家所写的大量文章。 文学，作为一种历史眼光和意识形态的工具，正处于悬而未决的状态。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 04:59, 11 December 2020 (UTC)Li Lili<br />
<br />
==Tang Yiran 汤伊然==<br />
Like many other spheres of culture, it has become commodified and entered the marketplace, being packaged into one more item in the mass media and entertainment industry. This altered social context is crucial to understanding the essay as a literary form and a cultural medium of expression in contemporary China. But this link between the culture of commodity and the essay, or the essayistic mode of writing and feeling, is not a brand new phenomenon of the last decade.<br />
<br />
For a tracing of the historical linkage we may turn to the earlier period in modern literary history. Eileen Chang's essays and her reflection on the essay form are the compelling and successful instance of the marriage between the essay and mass culture. Nicole Huang’s paper in this volume looks at some aspects of this marriage as manifest in Chang’s essay.<br />
<br />
==Tao Ye 陶冶==<br />
This marriage finds its new manifestations in the work of the contemporary writer Wang Anyi, who is writing in a renewed urban context in many ways similar to that of Chiang. An analysis of Eileen Chang's thinking on the essay will help us understand Wang's work. Eileen Chang's views give the essay form a clear shape as it emerged in an urban and consumer culture. Wang Anyi's essays and especially the essayistic moments in her fiction mark the return of this consumer-oriented genre under new historical circumstances.<br />
<br />
'''Eileen Chang and the Essay in the Urban Setting'''<br />
<br />
The story and essay writer Eileen Chang has been seen as one source for Wang Anyi's work. Although Eileen Chang wrote fictions of urban life set in Shanghai and Hong Kong in a mixture of traditional and modernist styles, her writing is a sharp contrast and an antidote to the grand narrative of the May Fourth Enlightenment and revolution in modern Chinese literature.<br />
<br />
This view of Hegel's on art is evoked by Lukács in his preface to ''The Theory of the Novel'', 11-23.<br />
<br />
==Wang Meiling 王美玲==<br />
Her stories relish the irrelevancies, minor manias, trivia, and anxieties and depict random episodes of the urbanite's life. The intriguing depiction of the narrow romance and personality of the petty urbanites, ''xiaoshimin'', is her forte and attraction. The prose of life in a cramped and congested urban setting is not only the hallmark of her fiction, but also constitutes the major themes of her essays. While her essays correspond to and illuminate her fiction, her thoughts on essay writing serve to highlight the aesthetic quality of the essayistic in modern Chinese literature. <br />
<br />
Eileen Chang's essay collection ''Floating Words'' (sometimes translated as ”Written on Walter”) is a compelling example of the essay as it emerged in Chinese urban culture. In the opening essay entitled “The Child Utters his Words without Constraints” (Tongyan wuji) she equates her essays to the chatty, whimsical, and willful airing of pent-up feelings whenever and wherever she can, like an unrestrained child. <br />
<br />
==Wang Xuan 王轩==<br />
Writers like her, she says, have little to do with earth-quaking, epoch-making historical events and should drop the dream of immortality attainable from self-portrayal by writing a popular autobiography. The satisfaction and salvation for a writer are writing “bits and pieces about matters concerning oneself” (7). The matters of self-concern, as Chang continues, include money, dress, eating, important personages and their grotesque undersides, and family relations. Within a few pages of this first essay we have a range of sundry themes expressing interest in consumer habit, survival in the city, personal and social relations in an increasingly compartmentalized urban culture. Running down the table of contents of this essay collection, we have trouble classifying what the essays focus on, except to say that they essay opinion and play around with perceptions just about anything in city life. They touch upon whatever flickers through the mind, passes in view, appeals to the senses, any stereotypical or routine scenes or acts in the urban setting.<br />
<br />
<br />
<br />
她说，像她这样的作家，与惊天动地、划时代的历史事件没有什么关系，应该放弃通过写一部受欢迎的自传来实现自我刻画而获得不朽的梦想。一个作家的满足和救赎是写“与自己有关的事情的点滴”(7)。正如章所述，自我关心的事情包括金钱、衣食、重要人物及其怪诞的内在以及家庭关系。在第一篇文章的几页里，我们有一系列不同的主题来表达对消费者习惯的兴趣，在城市的生存，个人和社会关系在一个日益分割的城市文化。顺着这篇文集的目录往下看，我们很难对这些文章的重点进行分类，除了说它们发表的观点和对城市生活中任何事情的看法。它们触及任何在脑海中闪现、在视野中闪现、触动感官的东西，以及城市中任何刻板的、常规的场景或行为。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 07:37, 10 December 2020 (UTC)Xiao Shuangling<br />
<br />
她说，像她这样的作家，与惊天动地、划时代的历史事件没有什么关系，应该放弃通过写一部受欢迎的自传来实现自我刻画而获得不朽的梦想。一个作家的满足和救赎是写“与自己有关的事情的点滴”(7)。正如章所述，自我关心的事情包括金钱、衣食、重要人物及其怪诞的内在以及家庭关系。在第一篇文章的几页里，我们有一系列不同的主题来表达对消费者习惯，在城市中生存，在一个日益分割的城市文化中个人和社会的关系的兴趣。顺着这篇文集的目录往下看，我们很难对这些文章的重点进行分类，除了说它们发表的观点和对城市生活中任何事情的看法。它们触及一切在脑海中闪现、在视野中闪现、触动感官的东西，以及城市中任何刻板的、常规的场景或行为。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 05:17, 11 December 2020 (UTC)<br />
<br />
==Wang Yu 王煜==<br />
There are, to give a taste of their randomness and miscellany, pieces about living in an apartment, beating up people, private and intimate words, shallow impressions about art, changing dresses, woman, rains, the umbrellas, even about a routine act of going upstairs. <br />
<br />
While it is surely impossible to box these essays into a general category and abstract a unifying principle, Eileen Chang points beyond this charmed collection of essays to the grand historical narrative and thus provides a useful reference point for what the essay refuses to do. If it is not clear what the essay is, Chang shows what it is not. She sees the essay in its withdrawal from and rejection of historical discourse and in its all-consuming absorption in the mundane and fragmented urban scenes. The nature of the essay seems to lie in its irrelevance to history as a literary principle:<br />
<br />
==Wang Yuan 王源==<br />
I have no desire to write history, nor am I qualified to make judgement on the historian's perceptions. But privately I hope they would say more things that are irrelevant. Reality as such is not systematic; it is like seven or eight chatter-boxes sounding simultaneously, creating confusion. But amidst this incomprehensible sound and fury there occur moments of illumination, poignant and bright, enabling us to hear the tune and understand a bit, only to be swallowed up by the thickening darkness. Painters, writers, and composers connect these chancy, fragmented discoveries and create artistic wholes. (41)<br />
<br />
As a fiction writer Chang does not believe in artistic perfection. She creates “imperfect” and flawed characters in her fiction, as she repeatedly claims. In her essays she holds it important to write about the irrelevancies, for, as she proclaims, all life' charms are to be found in the irrelevancies. (42)<br />
<br />
==Wei Honglang 韦洪朗==<br />
Eileen Chang's thinking on the essay reflects certain aspects of Chinese modernity that provides a context for understanding the essay form as an increasingly prominent cultural medium. The essay for her is a writing practice opposed to the historically oriented and politically charged literature, to the teleological historical narrative, and to the monumental work of art. Formalistically the essay is random, self-contradictory, expressive, and therapeutic. Eileen Chang's essays are a radical departure from Lu Xun's miscellaneous essay (''zawen''). Despite its similarly disjoint, personal, and casual form, the ''zawen'' à la Lu Xun is polemic, militant, acid, socially and political engaged. It seizes upon the small and transitory but its gaze goes past them to the culturally and historically significant. This engaged character puts the ''zawen'' in a close lineage with the didactic tradition of May Fourth literature aimed at raising readers' consciousness or jolting them out of the half-sleep of tradition and convention.<br />
<br />
==Wei Yafei 魏亚菲==<br />
The rise of consumer mentality, urban culture, and the new role of the writer as a professional breadwinner brought to prominence the values of entertainment, charm, taste, performance, charisma, and glamour--values inherent to urban culture with a good appetite for entertainment, images, and spectacles. This emergent socio-historical context was overshadowed and marginalized by the dominant political ideology and historical narrative in the decades after Eileen Chang's short-lived popularity. <br />
<br />
Andrew Jones of UC-Berkeley is at work to translate Eileen Chang’s essay collection into English and he uses the phrase “Written on Water.”<br />
<br />
In his recent book ''Shanghai Modern'' Professor Leo Lee has admirably traced Eileen Chang's writing and the commercial urban culture she was immersed in. See the Chapter “Eileen Chang: Romances in a Fallen City,” 267-303.<br />
<br />
==Wen Sixing 文偲荇==<br />
In the 1990s and in Wang Anyi's work, this historical context re-emerged with sharpness and vengeance. I will argue that the fate of the essay or the aesthetic quality of the essayistic cannot be understood without considering the revival of urban and consumer culture and its increasing detachment from the historical consciousness.<br />
<br />
'''Telling a Story Where There is no Story to Tell'''<br />
<br />
Wang Anyi's work in the 1990s shows how deeply the urban mass culture has penetrated and transformed literature. The novel in the epic mode depends upon some preconceived story pattern which delivers ideological and historical convictions about temporal perceptions of past, present, and future. One symptom of the shift from the novel to the essay is the acute sense of lack of story, the sense that the archetypal stories that writers used to rely on to generate their narratives are no longer convincing.<br />
<br />
20世纪90年代，在王安忆的作品中，这一历史语境以尖锐和复仇的笔触重新出现。我认为，如果不考虑城市文化和消费文化的复兴及其与历史意识的日益分离，就无法理解散文的命运或散文的审美品质。<br />
“在没有故事可讲的地方讲故事”<br />
王安忆90年代的作品展现了城市大众文化对文学的渗透和改造。史诗模式下的小说依赖于一些先入为主的故事模式，这种模式提供了意识形态和历史信念，关于对过去、现在和未来的短暂感知。从小说到散文的转变的一个典型是故事的严重缺失，作家过去赖以形成叙事的原型故事不再令人信服。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 04:00, 9 December 2020 (UTC)<br />
----<br />
<br />
在20世纪90年代，以及在王安忆的作品中，这一历史语境以充满尖锐的笔调和复仇的情感重新出现。我认为，如果不考虑城市文化和消费文化的复兴及其与历史意识的日益分离，就无法理解散文的命运或散文的审美品质。<br />
“在没有故事可讲的地方讲故事”<br />
王安忆20世纪90年代的作品展现了城市大众文化对文学的渗透和改造。史诗模式下的小说依赖于一些先入为主的故事模式，这种模式传达了意识形态观念和历史观念，这些观念与对过去、现在和未来的短暂感知有关。从小说到散文的转变的一个典型表现是严重缺失故事的敏锐感觉，即作家过去赖以形成叙事的原型故事不再令人信服。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 07:12, 9 December 2020 (UTC)<br />
<br />
==Wen Xiaoyi 文晓艺==<br />
For Wang Anyi this poverty of stories is directly linked to the urban setting. The title of one of her essays on literature “The City Has no Story to Tell” (Chengshi wu gushi) highlights the disappearance of sharable, communicable narratives in the city's amorphous atmosphere and the anonymous urban crowd. This essay makes quite clear the sociological transformations that have given rise to the generic shift from story to non-story, or from narrative fiction to the essayistic mode. In it Wang sets up a contrast between the village community and urban social organization. The tightly knit rural communities, such as villages and small towns, are the nurturing ground for sharable stories. As the social relations are largely those of family, kinship or clan, human contact and communication are more intimate and primarily face to face. Individuals act out their life stories in a pre-given trajectory and within a received social network of work, authority, and hierarchy.<br />
<br />
==Wu Kai 吴恺==<br />
The stories both told and lived, recounted over and again against a backdrop of traditional orientation and self-evident norms. Traditional values and age-old customs shape the stories people tell each other and assure their intelligibility and guarantee cultural continuity. In short, the temporal and spatial perceptions are inherited and sedimented over time and can be repeated in new stories. <br />
<br />
This argument about village community brings to mind Benjamin's critique of the modern novel and re-evaluation of the communal storyteller. The village community is embedded in an inexhaustible fund of stories and exemplified by the culturally cohesive role of the storyteller. Benjamin's familiar argument takes on new significance when the contract between village and city is construed as a metaphoric tension between the self-assured story-telling in the epic mode of the Chinese novel and the disappearance of the story in the city.<br />
<br />
这些故事讲述和生活，在传统取向和不言而喻的规范的背景下一遍又一遍地叙述。传统价值观和古老的风俗习惯塑造了人们相互讲述的故事，保证了故事的可理解性和文化的连续性。简言之，时间和空间的感知是随着时间的推移而继承和沉淀的，并且可以在新的故事中重复。<br />
<br />
关于乡村社区的论点让我想到了本杰明对现代小说的批判和对公共叙事者的重新评价。 乡村社区被埋在无穷无尽的故事基金中，并以讲故事者的文化凝聚力为例。 当乡村与城市之间的契约被解释为中国小说史诗模式中的自我保证的故事讲述与城市中故事的消失之间的隐喻张力时，本杰明的熟悉论点具有新的意义。--[[User:Wu Kai|Wu Kai]] ([[User talk:Wu Kai|talk]]) 10:54, 11 December 2020 (UTC)<br />
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==Wu Qi 吴琪==<br />
More importantly, the tension foregrounds the accelerated modernization process that has rendered almost obsolete, in less than a decade, the relatively habitual and time-worn socio-psychic infrastructure. It brings into sharp focus the market oriented, amorphous urban setting where the individual becomes atomic individuals, cut loose from the social moorings of kinship, community, and family, from lineage and history. Thrown into the competitive marketplace and transient impersonal relations, the individual has to rely on his or her own ingenuity and resources.. Since they come from different areas and are isolated from each other in the compartmentalized life spheres and specialized work, urban dwellers only have their own vastly different stories to tell, stories which are narrowly biographical and not readily meaningful to other people. There are more stories to tell, it is true, but the apparent multiplication of stories imply the poverty of a communicable story. <br />
<br />
==Wu Qiong 吴琼==<br />
This is what Wang means by saying there is lack of stories in the city. The endlessly varied confusion and lack of common interest lead to disjoint, fragmentary, anecdotal, performance-driven forms of writing often found in essays written for the consumer's relaxed state of mind, or mindlessness after a nice dinner.<br />
<br />
'''From the Historical to the Essayistic: the Fall of the Intellectual'''<br />
<br />
Wang Anyi's ''The Story of Our Uncle'' illustrates the transition from the historically and ideological oriented literature to a form that could be characterized as essayistic. The novella was written in 1990, a time of drastic change for Chinese society and culture as a whole. From a culture dominated by an ideologically oriented and centralized state China was moving quickly into a brave new world of frenzied economic development, investment, consumerism, and pop culture. Something fundamental had drastically shaken the basic fabrics of Chinese society.<br />
<br />
这就是王先生所说的城市缺少故事的意思。 无穷无尽的各种困惑和缺乏共同的兴趣，导致了不连贯的、零碎的、轶事的、以表现为目的的写作形式，这些写作形式常常出现在为消费者轻松的心境而写的散文中，或者在一顿丰盛的晚餐后的无心之作中。<br />
<br />
'''从历史主义到文章主义：知识分子的堕落'''。<br />
<br />
王安忆的''舅舅的故事''说明了从历史性、意识形态性的文学向可称为散文性的形式过渡。这篇小说写于1990年，正是中国社会和整个文化发生剧烈变化的时期。 中国从一个以意识形态为导向、以中央集权为主导的文化，迅速进入一个经济疯狂发展、投资、消费主义和流行文化的勇敢新世界。 一些根本性的东西已经极大地动摇了中国社会的基本结构。--[[User:WuQiong|WuQiong]] ([[User talk:WuQiong|talk]]) 12:26, 9 December 2020 (UTC)<br />
<br />
==Wu Xiang 邬香==<br />
''The Story of Our Uncle'' registered a very sensitive aspect of the epoch-making changes in China. Rather than interpret this novella as a literary text, I will look at it as a document tracing a shift in literary and social history. Focusing on a novelist's career, the novella delineates the qualitative shift in the value and function of literature in a time when ideology and politics were giving way to the market, economic development, and consumerism--all under the rubric of modernization. From the vicissitudes of a writer we may see how the novel as a cultural form loses its ground and how literary sensibility shifts to the essayistic. This generic shift provides a glimpse onto the fundamental social transformations in the 1990s.<br />
<br />
Critics have noticed the presence of essayistic quality in Wang's writing, especially in her fiction.In ''The Story of Our Uncle'', one finds the essayistic prevailing over narrative.<br />
<br />
==Wu Yilu 吴一露==<br />
The text reads more like an essay-- rambling, random, analytical, disjoint, gossipy, chatty--than a straight narration, a fact acknowledged by the author herself. In this narrative-essay a young writer on behalf of his generation attempts make a biographical assessment of an older writer they call our uncle. One would be disappointed to expect an engaging action or dramatic story. Though the text retains the outward, apparent shape of a novella it is a hybrid composed of diverse genres, with literary and art criticisms, gossip, conjecture, history, philosophizing, anecdotes, and stories all rolled into one. The narrator suggests that this novella is an essay in the double sense of textual form and playful, explorative literary exercise. He proclaims in the opening paragraph that this is a story assembled out of a hodgepodge of elements, and there is no way to distinguish truth from falsehood. <br />
<br />
==Wu Zijia 吴子佳==<br />
“Many blanks need to be filled up with imagination and inference,” and the story is filled with “subjective coloring” (181). The subjective, arbitrary, even whimsical character of the text is further associated, as the narrator notes, with the mode of production that writers have adopted as they are geared toward an emergent literary market. Writers, the narrator says, are people who spend their time making up stories. One day “we started circulating his (Uncle's) maxims.” To the laborers like us the maxims are significant, for they are capital in commodity production and can produce surplus value, which can put back to expanded reproduction. ''The Story of Our Uncle'' is thus premised on fragmentary axioms, an arbitrary principle of composition, random fantasy, and the form of commodity.<br />
<br />
“许多空白需要想象和推断来填补”整个故事充满主观色彩.(181)正如叙述者所写“作家为了融入日益繁盛的文学市场，作品总有着一些主观，任意甚至任性的色彩”；作者是花时间编故事的人。有一天，“我们会开始传播他(叔叔)的格言。”对于像我们这样的劳动者来说，这些格言很重要，因为他们是商品生产的资本，可以生产剩余价值，这些剩余价值可以扩大再生产。因此，《我们叔叔的故事》是以支离破碎的公理、任意的构成原则、随机的幻想和商品的形式为前提的。--[[User:Wu Zijia|Wu Zijia]] ([[User talk:Wu Zijia|talk]]) 08:54, 11 December 2020 (UTC)Wu Zijia<br />
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==Xiao Shuangling 肖双玲==<br />
In a strictly formalistic sense, Wang's text complies with the usual comments and generalizations on the essay as a literary form. In Theodore Adorno's well-known essay entitled “The Essay as Form” we find numerous descriptions well suited to an analysis of the essay in the Chinese context. Adorno pits the essay against the institutional system of philosophy, the discourse of scientific positivism, and its attendant socio-cultural condition of reification. The essay is envisaged as an ''enfant terrible'' or a serious playboy seeking the utopia space of the pleasure principle. Thus the essay turns up its nose to the notions of totality, completeness, systematicity, the universal and the eternal. It is marked by fragments, excessive fantasy and interpretation, exploration, and experiments. Its supposed form is actually formlessness. Abandoning the rigid conceptual schemata, it seeks and engages the object in its historical specificity and quotidian trivia.<br />
<br />
从严格的形式主义意义上讲，王的文本符合论文中通常的评论和概括的文学形式。 在西奥多·阿多诺（Theodore Adorno）著名的论文《作为形式的散文》中，我们发现了许多非常适合在中国语境下对论文进行分析的描述。 阿多诺将这篇论文与哲学的制度体系，科学实证主义的话语以及随之而来的社会文化条件化相提并论。 这篇文章被认为是“恐怖的婴儿”或寻求娱乐原则的乌托邦空间的严肃的花花公子。 因此，本文对整体性，完整性，系统性，普遍性和永恒性的概念大加赞赏。 它的特点是碎片，过多的幻想和解释，探索和实验。 它的假定形式实际上是无形式。 它摒弃了僵化的概念图式，而是以对象的历史特殊性和“琐事琐事”来寻找和参与对象。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 07:35, 10 December 2020 (UTC)Xiao Shuangling<br />
<br />
从严格的形式主义上讲，王的文本遵循了对散文作为一种文学形式的评论和概括。在西奥多·阿多诺（Theodore Adorno）著名的论文《文章的形式》中，我们发现许多描述都很适合在中国语境下对这篇文章进行分析。阿多诺将该文与哲学的制度体系，科学实证主义的话语以及随之而来物化的社会文化环境相对比。人们将这篇文章设想为“恐怖的婴儿”或是一个严肃的花花公子在追寻享乐主义的乌托邦。因此，文章对整体性，完整性，系统性，普遍性和永恒性加以批判。该文碎片化，充斥着幻想，过度解释，探索性和实验性；没有预设的形式，摒弃了僵化的概念图式；追求写作的历史特殊性和日常性。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 12:19, 10 December 2020 (UTC)Xu Mengdie<br />
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==Xiao Ting 肖婷==<br />
While Adorno's comments are apt and in tune with much of Eileen Chang and Wang Anyi's musings on the essay, the philosophical framework in Adorno that the essay rebels against is different: the essay is up against the high-minded conceptual tyranny of Western philosophical tradition. In the Chinese literary convention the essay is not so clearly defined against something so established. Its polemic pole, I have tried to argue throughout this essay, is to be identified as the Enlightenment and Marxist paradigm of teleological history and its literary counterpart: the novel of revolutionary realism. <br />
<br />
The essay is a literary exploration trying to break out of the conceptual and discursive straitjacket. Adorno quotes Max Bense and says that the essay “is distinguished from a treatise:<br />
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虽然阿多诺的评论很贴切，与张爱玲、王安忆对散文的很多思索是一致的，但散文在阿多诺那里所反抗的哲学框架是不同的：散文是与西方哲学传统的高高在上的概念暴政对抗的。 在中国的文学传统中，散文所反抗的东西并不是那么明确的。 我试图通过这篇文章论证：散文应被认定为启蒙运动和马克思主义的心学史范式及其文学的对应物：革命现实主义小说。 <br />
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本文是试图突破观念和话语束缚的文学探索。 阿多诺引用马克斯-本塞的话说，散文 "区别于论著。--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 02:00, 11 December 2020 (UTC)Xiao Ting<br />
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==Xiao Xi 肖茜==<br />
The person who writes essayistically is the one who composes as he experiments, who turns his object around, questions it, feels it, tests it, reflects on it, who attacks it from different sides and assembles what he sees in his mind's eye and puts into words what the object allows one to see under the condition created in the course of writing. (17)<br />
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The dropping of a grand, complete vision and opting for the incomplete, trivial, and the experimental are what makes for the essay. The German word Versuch, attempt or essay, Adorno writes, is the place where “thought's utopian vision of hitting the bullseye is united with the consciousness of its own fallibility and provisional character” (16). This “indicates . . . something about the form, something to be taken all the more seriously in that it takes place not systematically but rather as a characteristic of an intention groping its way” (16).<br />
<br />
See Wu Liang and Wang Anyi, “A Conversation on Reality and Fiction,” in Wang Anyi, Reality and Fiction (Jishi yu xugou) 325.<br />
<br />
Adorno, 3-23.<br />
<br />
==Xiao Yining 肖伊宁==<br />
An intention groping its way into the mysteries of the Uncle's life aptly describes the essayistic quality of Wang's novella. As a text assembled out of disparate materials-- hearsay, gossips, and guesswork, fantasy, and conjecture, the narrative enacts a wide array of pre-given discourses and narrative patterns to grope at the “real” life of the Uncle. These discourses and narratives are in their own turn commented on as objects of inquiry and critique on a “meta” level and treated as options in an experimental writing. As an intellectual the Uncle is typical of hundreds of thousands others persecuted in the political campaigns whose suffering and re-instatement in the post-Cultural Revolution period is now a cliche. But at the very outset the novella unpacks the myth of the suffering intellectual into forking paths of narrative.<br />
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探索叔叔生活之谜的意图恰如其分地描述了王中篇小说的散文主义特质。作为一个由传闻、闲话、猜测、幻想和猜想这样不同的材料组合而成的文本,叙事中出现了大量预先设定的话语和叙事模式，以探索叔叔的“真实”生活。这些话语和叙述在“元”层面上作为探究和评判的对象被评论，并在实验性写作中被视为可选择的事物。作为一名知识分子，叔叔是在政治运动中遭受迫害的数十万人中的典型，他们在后文革时期的痛苦和恢复现在已成陈词滥调。但从一开始，这部中篇小说就把受苦知识分子的故事解构成了分岔的叙事路径。<br />
--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 04:28, 9 December 2020 (UTC)Xiao Yining<br />
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一种试图探索叔叔生活奥秘的意图恰当地描述了王的小说的本质特征。作为一篇由不同材料-道听途说，流言，猜测，幻想和猜想-拼凑而成的文本，叙事赋予了大量预先给定的话语和叙事模式，以摸索叔叔的“真实”生活。这些论述和叙述依次被评论为“元”层面上的探究和批判对象，并在实验写作中被视为选项。作为一个知识分子，叔叔是成千上万在政治运动中受到迫害的人中的典型，他们在后文革时期的痛苦和重生现在已经是老生常谈了。但从一开始，中篇小说就将饱受苦难的知识分子的神话展开，开辟了叙事的道路。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 12:00, 9 December 2020 (UTC)<br />
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==Xie Fan 解帆==<br />
One can make up a narrative of the Uncle on his way to the place of exile, for instance, by recourse to a tragic-sublime scenario of political victims echoing Dostoevesky. Riding in a beat-up truck drudging through the vast, snowy Siberian landscape in the Northwest plateau, the victim/hero would ponder the significance of life and fate with an elderly wise man. One could also cast the Uncle in a lackluster, comic or even grotesque light, reduced to a mere creature of survival, trapped in a narrow village life. Like thousands of other writers, Uncle was persecuted and exiled because of his writing. But this fabled story of the tragic-heroic writer is again playfully retouched into three different versions by Uncles' own retelling after the fact. In the first telling, his persecution is a political story, indicting the tyranny of the political system. Then it is an existential story, intimating the mysterious and ironical workings of fate.Thirdly, it is a prophetic story, in the fashion of an Aesop fable, full of prescience and bodings of catastrophe.<br />
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比如，人们可以利用陀思妥耶夫斯基式的政治受害者的悲情场景来编造一个叔叔流亡的故事。主人公坐在一辆破旧的卡车上，在广阔的、被白雪覆盖的东北高原上艰难前行，和一位智叟一起思考生命的意义。同样，人们也可以把叔叔塑造成一个毫无生气、滑稽甚至怪诞的形象，一个在小村庄中艰难求生的人。像其他成千上万的作家一样，遭到迫害和流放。但是这个英雄悲剧作家的传奇故事经过叔叔的叙述后，被幽默地改编成三个不同的版本。在第一个叙述中，他受到的迫害是一个政治故事，控诉政治制度中的暴政。其次，这是一个存在主义故事，暗示着命运的神秘和讽刺。第三，这是一个预言性故事，以伊索寓言的方式，充满了预言和大灾难的预兆。--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 11:15, 11 December 2020 (UTC)<br />
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==Xie Ziyi 谢子熠==<br />
This intention groping its way into the Uncle's life draws upon various types of narrative patterns and aesthetic resources. This is by no means a literary embellishment for pure rhetorical variety or pleasure. The narration is saddled with the difficulties of understanding and getting the Uncle's life's straight. The difficulty is not the usual generational gap, but reflects different historical experiences and memory that separate the young from the old. This difference not only drives a wedge into the writers as a group, but also gives rise to the divergence of generic practice and the aesthetics informing it. This divergence is the key to understanding the essay and the essayistic.<br />
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进入叔叔生活的这种意图利用了各种类型的叙事模式和美学资源。 这绝不是纯粹的修辞变奏或娱乐的文学装饰。 叙述难于理解和理解叔叔的生活。 困难不是通常的代沟，而是反映了将年轻人与老年人区分开的不同的历史经验和记忆。 这种差异不仅使作为一个整体的作家成为楔子，而且引起了通用实践和为其提供信息的美学的差异。 这种差异是理解论文和论文论的关键。<br />
--[[User:Ishikami|Ishikami]] ([[User talk:Ishikami|talk]]) 11:03, 11 December 2020 (UTC)<br />
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这种对叔父生活的探索，借鉴了各种类型的叙事模式和审美资源。这绝不是一种纯粹的修辞变化或乐趣的文学修饰。故事的叙述充满了理解和理解叔叔生活的困难。困难不是通常的代沟，而是反映了不同的历史经验和记忆，把年轻人和老年人分开。这种差异不仅导致了作家群体的分裂，而且导致了一般实践和审美观的分歧。这种分歧是理解散文和散文家的关键。--[[User:Wu Kai|Wu Kai]] ([[User talk:Wu Kai|talk]]) 11:06, 11 December 2020 (UTC)<br />
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这旨在用各种类型的叙事模式和审美资源探索叔叔的生活。这绝不是纯粹为了变换修辞或者获得乐趣而进行的文学修饰，而是叙述着理解叔叔生活的困难。困难不是普通的代沟，反映了年轻人和老年人的不同历史经历和记忆。这种差异不仅将作家群分裂开来，而且也导致了共性实践与传达共性实践的美学的分歧。这种分歧是理解散文和散文论的关键。--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 11:27, 11 December 2020 (UTC)<br />
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==Xu Jia 徐佳==<br />
The older generation, having experienced political persecution and historical traumas at the first hand, is deeply grounded in a historical consciousness and a teleological narrative. The Uncle is intensely committed to writing literature as praxis for social change. His meteoric rise to the leading writer in the aftermath of the Cultural Revolution indicates that the position of what Gramsci called the “organic” intellectual remains strong, even thriving. The popularity of his novels shows that a work of literature can make a tremendous hit and is an effective medium for criticizing the flaws of the system and raising the social, political consciousness of readers. It revives the legacy of the New Literature of May Fourth and is rightly re-baptized as the literature of the New Period (xin shiqi wenxue). It is the voice of the farsighted and the vanguard in China's modernization drive. Despite all his traumas and sufferings, the Uncle's generation, writers in their forties and over in the narrative time, remains firm in their belief in the organic totality of socio-historical process and the people's capacity in steering the course of history. Literature is simply one vehicle that carries this historical mission. <br />
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==Xu Jing 许晶==<br />
The historical consciousness embodied by the Uncle is to find its corresponding form in an epic mode of writing: the realistic novel. The Uncle's general outlook on the world is epic in the Lukácsian sense. The young narrator captures this ''Weltanschauung'' very accurately: <br />
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The political life of the past few decades has filled up his personal experience and life. This enables Uncle to keep his worldview firmly anchored to reality and politics. The state and government encompass the whole world for him and form the vast backdrop for human activity. Patterns of people's behavior and conduct are but representatives of social life. The concept of culture sounds very abstract and empty to him. For him art should also perform real and political functions. (214-215)<br />
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==Xu Jing 许静==<br />
The young generation, in contrast, is not so firmly grounded. Growing up in a period when the dominant ideology is in decline, they are left floating in the winds of various imported ideologies and newfangled isms. Creatures of the newly emergent market and players of nihilistic intellectual fashions, they produce literature without any commitment to a socio-historical mission. Literature is but a playful, aesthetic game unburdened with any responsibility and weighty purposes. Art has become an artful, artsy activity, floating free of socio-historical grounding. Literary activity to them means, more specifically, attending pen conferences, pursuing hot fashions, innovating fresh forms and tastes, brandishing new theories, making up sensational and marketable stories. All this also leads to the enhancement of a writer's charisma and even sexual appeal. Indeed, to the young generation it is old fashioned to see literature as having historical or social significance; literature becomes more and more sexy and commercial.<br />
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==Xu Mengdie 徐梦蝶==<br />
The story of the Uncle is an allegory of withdrawal from history and the dangers involved, exemplified in his crisis-ridden metamorphosis from a historically grounded writer to a playful artist, from novelist to essay writer. The Uncle's earlier success thrusts him to the status of literary celebrity and stardom: he becomes a prominent figure in the media. As the younger writers pursue fashions and cater to new consumers with playful, entertaining, artsy literary goods, the Uncle feels the need to catch up. His new position as a glamorous writer allows him to become a globetrotter. At the invitation of literary and academic circles and literary institutions around world eager to know a newly opened China, he journeys from country to country giving talks and socializing at literary cocktail parties. Increasingly, sightseeing and superficial impressions of exotic foreign countries become the only materials he can summon: he becomes a tourist and a writer of travelogue.<br />
叔叔的故事寓意着从历史和其中的危险中脱身，从一个历史背景鲜明的作家变身成为爱打趣的艺术家，从一个小说家变成了散文作家，他经历了重重危机。叔叔的早期成功让他成为了文学名人，常常出现在媒体上。年轻作家追求时尚，他们创作有趣的，充满娱乐性，艺术性的作品来迎合消费者，叔叔觉得自己也该随上大流。作为知名的作家，他的新职位让他有机会环球旅行。文学和学术圈以及文学机构都想要了解刚刚开放的中国，他往返与不同国家进行演讲，参加各种酒会。渐渐地，他能写得的只有观光旅行和对异国的简单印象，于是他就成为了旅行家和游记作家。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 11:37, 10 December 2020 (UTC)Xu Mengdie<br />
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==Xu Pengfei 许鹏飞==<br />
Going along with the role of a player in an increasingly cosmopolitan, global, and consumer oriented literary market is a new philosophy of writing, which favors a showy, playful, essayistic quality at the expense of the epic, social and historical. The Uncle is reborn, the younger narrator rightly observes, into a new life, and into an enclosed new realm of pure artistic creativity. He addresses serious social problems playfully in the style of black humor and through anachronistic narrative techniques. He becomes more and more detached from the grave political issues of the day. His new outlook is derived from a purely aesthetic principle.<br />
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在日益国际化、全球化和以消费者为导向的文学市场中，一种新的写作理念应运而生，它以牺牲史诗性、社会性和历史性为代价，追求炫耀性、趣味性和散文性。年轻的叙述者正确地观察到，文学叔叔重生了，他进入了一种新的生活，进入了一个封闭的纯艺术创造的新领域。他以黑色幽默的风格和不合时宜的叙述技巧，玩笑般地处理严重的社会问题。他与当今严重的政治问题越来越疏远。他的新观点是由纯粹的美学原则衍生而来。--[[User:Xu Pengfei|Xu Pengfei]] ([[User talk:Xu Pengfei|talk]]) 05:35, 9 December 2020 (UTC)Xu Pengfei<br />
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在日益国际化、全球化和以消费者为导向的文学市场中，一种新的写作理念应运而生，它以牺牲史诗性、社会性和历史性为代价，追求炫耀性、趣味性和散文性。年轻的叙述者恰好观察到，文叔重生了，他进入了一种新的生活，进入了一个封闭的纯艺术创造的新领域。他以黑色幽默的风格和不合时宜的叙述技巧，玩笑般地处理严重的社会问题。他与当今严重的政治问题越来越疏远。他的新观点是由纯粹的美学原则衍生而来。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 06:50, 9 December 2020 (UTC)<br />
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在日益国际化、全球化和以消费者为导向的文学市场中，一种新的写作理念应运而生，它以牺牲史诗性、社会性和历史性为代价，追求炫耀性、趣味性和随笔性。年轻的叙述者精确地观察到，文学叔叔重生了，他进入了一种新的生活，进入了一个封闭式的纯艺术创造的新领域。他以黑色幽默的风格和不合时宜的叙述技巧，戏谑般地处理严重的社会问题。他与越来越疏远当今严肃的政治问题。他的新观点是由纯粹的美学原则衍生而来。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 02:21, 10 December 2020 (UTC)<br />
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==Yang Chenting 杨晨婷==<br />
Emptied of historical substance and filled up with fragmentary and rambling impressions in his global trips, both life and writing of the Uncle thin out into personal, irrelevant, discontinuous fragments. His writing begins to take on the essayistic quality, and borders on sheer images or simulacra, getting closer and closer to those of the younger generation. Real human relations are “only a literary conceit.” (227), he echoes the younger generation. Within the aesthetic shelter the “Uncle can no longer become excited or moved and is immune to suffering.” Tragic suffering is now only a literary category, and “the awareness of this is the hallmark of Uncle's becoming a pure writer” (225). Parallel with this essayistic quality is the Uncle's changed life style. His is more taken with things he would have considered vulgar, low, or quotidian;<br />
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生活和写作都被历史的内涵掏空，随之被全球旅行中的零碎和漫不经心填满，让叔叔自己变成了个人的、无关紧要的、不连续的碎片。他的写作开始有了散文的气质，并接近于纯粹的影像或模拟，越来越接近年轻一代的人。真实的人与人之间的关系“只是一种文学上的臆想”。(227)，他与年轻一代遥相呼应。在审美的庇护下，“大叔再也不能变得兴奋或感动，而且对苦难免疫”。悲剧性的苦难现在只是一个文学范畴，“对这一点的认识是大叔成为一个纯粹作家的标志”（225）。与这种文章化特质并行的是大叔的生活方式的改变。他的更多的是对那些他认为庸俗、低级、庸常的东西的接受。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 08:11, 11 December 2020 (UTC)Yang Chenting<br />
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==Yang Hairong 杨海容==<br />
he becomes more listless and yuppish. He has developed a strong interest in women and sexual intrigues and conquests; he indulges in vulgarity and trivial pursuits, exulting in money and showy, exotic collectibles. In short, he metamorphoses from an image of the epic novelist and organic intellectual to a middle class, professional writer, whose favored form is the essay and whose lifestyle takes on the “essayistic” quality of a ramble for self-pleasure.<br />
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The transformation in the Uncle reflects the retreat of literature from a historically grounded medium to a form light-hearted, playful entertainment and a theatrical performance. The problem with this change, as the novella's ending suggests, is that it is self-deceptive. Despite the Uncle's willful creation of an aesthetic cocoon, history manages to intrude in the end as return of the repressed, in the person of his murderous son. His son embodies all the painful memory and disgraceful experience of the Uncle's life, unfit for the epic treatment in his novels and repressed in his ethereal, airtight, essayistic experiments. <br />
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==Yang Hui 阳慧==<br />
The son's attempted murder of his father signifies the revenge of a history that the Uncle is trying to shut off from the serene, trouble-free aesthetic realm. Our concern, however, is not with the interpretation of the story per se, but with the way the Uncle's fate indicates the shift in literary form. If the Uncle's story apparently traces the trajectory of a novelist to a writer who not only writes travelogues and essays but also is imbued with essayistic sensibility, then the essay in contemporary China is a release from the epic form of writing and historical discourse. It is a release into the literary market and consumer taste, a response to the pervasive secularization of life and rising consumerism.<br />
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儿子企图谋杀他父亲的行为象征着一段历史的复仇，而这段历史是叔叔试图将其与宁静、无烦恼的美学领域隔离开来的。然而，我们关心的不是故事本身的解释，而是叔叔的命运如何预示着文学形式的转变。如果“叔叔”的故事明显地将小说家的轨迹追溯到一个作家，他不仅写游记和散文，而且充满了散文情感，那么当代中国的散文就是从史诗形式的写作和历史话语中解放出来的。这是对文学市场和消费品味的释放，是对生活普遍世俗化和消费主义抬头的回应。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 11:59, 9 December 2020 (UTC)<br />
<br />
儿子企图谋杀他的父亲这一行为象征着一段极具历史意义的复仇，叔父试图从宁静、无忧无虑的美学领域中脱离出来。然而，我们的关注点不在于对故事本身的解读，而是叔父的命运如何预示着文学形式的转变。如果说《叔叔的故事》追溯了一个小说家转变为作家的轨迹——在写游记和随笔的同时，倾注了散文式的细腻情感——那么当代中国的随笔就是史诗写作和历史话语的一种释放。这是对文学市场和消费者口味的一种释放，是对无处不在的生活世俗化和消费主义抬头的回应。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 15:02, 9 December 2020 (UTC)<br />
<br />
==Yang Yi 杨逸==<br />
It comes as the image of a loosening up of the previous, ideologically controlled life, which is now becoming more private, more disjoint and fragmented, more removed from the totalistic social and political process. Yet history has not become the simulacrum to play with, as envisioned by the younger narrator or the Uncle himself as he catches up with the fashions. China’s social reality does not square so nicely with the essayistic playfulness one may wish. Thus the essay as a cultural form is caught in a tension between withdrawal from the burden of history and the possible return of the repressed. <br />
<br />
==Yang Yue 杨悦==<br />
'''Mulish Essays: the Genre of ''Zawen'' in Contemporary China<br />
'''<br />
<br />
''Mary Scoggin''<br />
<br />
'''Abstract'''<br />
<br />
Tone in an essay is an ironic figure of speech; how can you channel that which is carried in sound through the ink of print? This paper illustrates the trope of tone through the particularly ,sonorous' work of ShaoYanxiang, an official poet who in retirement is better known for the essays in which he collapses poetry into polemic, his ''zawen''. The distinct and beleaguered social and cultural space for ''zawen'' in contemporary China reveals the mechanics, ideology and significance of tone in Chinese writing. Even more than other literary genres, ''zawen'' depends upon something within the earthy noise of moody, mulish voices to carry its messages. Like most poetry, but unlike most fiction and drama, ''zawen'' is itself a first person voice, not a representation of voices.<br />
<br />
==Yang Ziling 杨子泠==<br />
Yet unlike poetry, which may need to be at least imagined to be read out loud, repeated and savored for full effect, ''zawen'''s ideal is to appear for a fleeting moment on the back page of a newspaper, to be received with the accompaniment of an enigmatic laugh, sigh or snort from the reader, and then thrown away quickly, before anyone can find their seat and sit in it, or take offence. While readers love and hate their morally and politically provocative ''zawen-of-the-moment'', writers string zawen across stretches of time and publishing organs to construct heavily intertextualized conversations. <br />
<br />
==Yao Cheng 姚诚==<br />
Eventually they even preserve ''zawen'', long after the dizzying minutia of allusions, jokes and digs are forgotten, often compiling a career's worth of them into small print runs of volumes that they give away to friends and admirers as discursive portraits of themselves. Lu Xun's genre of the ,dagger and spear' is thus not only a sly political weapon, but also a complex sculpture of the self, chiseled by the cantankerous tones of social dialogue.<br />
<br />
In contemporary textbooks and manuals of Chinese essay composition, the “miscellaneous essay,” [literally, “mixed essay,” referred to as ''zawen'' hereafter] is presented as a particularly “Chinese” essay genre within a global view of universal literary categorization.<br />
<br />
杂文中的典故，笑话和挖苦的细节常令人茫然，在这些细节被人遗忘之后，“杂文这一体裁最终得以保存”， 读者经常将自身职业价值汇编成一些小册当做是自己的离散描述杂文，然后将分小册发给朋友和仰慕者。 因此，鲁迅的“匕首与长矛”流派不仅是狡猾的政治武器，而且是复杂的自我雕塑，为社交对话的残酷语调所勾勒。<br />
<br />
在当代中国散文写作的教科书和手册中，“杂文”（直译为“杂文”，以下简称杂文）在全球普遍文学分类的全球视野中被视为一种特别的“中国”散文类型。 --[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 09:24, 10 December 2020 (UTC)<br />
<br />
最终，作者们甚至能在那些令人眼花缭乱的细枝末节的典故、笑话和挖苦被遗忘之后，仍然保留着"杂文"。他们常常把自己职业生涯的价值编成小本子，作为自己的话语肖像送给朋友和仰慕者。因此，鲁迅的 "匕首和长矛 "流派不仅是一种狡猾的政治武器，也是一种复杂的自我雕塑，被社会对话中的尖酸刻薄所雕琢。<br />
在当代中国散文的教科书和手册中，"杂文"[字面意思是 "杂文"，以下简称杂文]被作为一种极具 "中国性"的文章体裁，呈现在普遍的文学分类的全球视野中。--[[User:Yao Jia|Yao Jia]] ([[User talk:Yao Jia|talk]]) 06:19, 11 December 2020 (UTC)<br />
<br />
最后，在那些令人眼花缭乱的细枝末节的典故、笑话和挖苦被遗忘之后，他们甚至仍然保存着杂文，常常把他们职业生涯的价值编成小本子，作为自己的语录送给朋友和崇拜者。因此，鲁迅的“匕首和长矛”流派不仅是一种狡猾的政治武器，也是一种复杂的自我雕塑，被社会对话中的尖酸刻薄所雕琢。<br />
在当代中国作文的教科书和手册中，“混杂的文章”，【字面意思是“杂文”，以下简称杂文】被作为一种特别“中国”的文章体裁，呈现在普遍的文学分类的全球视野中。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 08:16, 11 December 2020 (UTC)Yang Chenting<br />
<br />
==Yao Jia 姚佳==<br />
Lu Xun, the genre's initial back-handed champion, quipped sardonically that although he searched the standard encyclopedia thoroughly, he was unable to locate the genre of “tsa-wen” in any authoritative foreign classification. Lu Xun's sarcasm includes both defiance and self-conscious uneasiness about a writing practice that Chinese circumstances, he felt, rendered peculiar and unseemly upon a world stage. Compare the comments of a recent critic of ''zawen'':<br />
<br />
In Chinese affairs, there is a strange phenomenon that has held true until the present time, and that is; the value of any certain thing has to be established by a foreigner or by some common foreign publication.<br />
<br />
鲁迅是这一文体的最初的反对者。他曾讽刺说，他翻遍了标准的百科全书，但在任何权威的外国分类中都找不到 "tsa-wen "这一文体。 鲁迅的讽刺既有对一种写作方式的蔑视，也包含了自觉的不安，他认为中国的环境使这种写作方式在世界舞台上变得奇特而不雅。 比较最近的一位批评家对''杂文''的评论：<br />
<br />
在中国的事务中，有一种奇怪的现象一直持续到现在，那就是：任何一件事物的价值都必须由外国人或一些外国的普通出版物来确定。--[[User:Yao Jia|Yao Jia]] ([[User talk:Yao Jia|talk]]) 01:56, 11 December 2020 (UTC)<br />
<br />
==Yi Huan 易欢==<br />
As for this thing called modern Chinese ''zawen'', because its Chinese characteristics are too strong, Westerners truly have a hard time understanding them, and thus have difficulty in researching this subject... the American writer Pearl Buck said something like: 'this thing called ''zawen'' is too peculiar, you really cannot understand it.' That is why only Chinese people themselves can evaluate this phenomenon called zawen. (Yan Xiu in Zhang Hua [all translations by Scoggin unless otherwise noted])<br />
In this passage, Yan Xiu, an eminent writer and critic, articulated Lu Xun's defiance of the foreign authority to categorize essay genre in a relatively explicit way, while also maintaining a typical ''zawen''-esque playfulness of style. He continues his commentary;<br />
<br />
==Yi Zichu 义子楚==<br />
But we do not need to worry about this long period of neglect in which foreigners do not recognize ''zawen.'' Even if a foreigner were to burst his/her mind researching Chinese zawen, I am afraid that they would not be able to research anything out of it even if they researched themselves flat broke and starving. But Chinese people all understand them easily. If they were not able to maintain the abiding appreciation and understanding of Chinese readers, this practice would have been lost. The historical reasons and significance for the creation and propagation of ''zawen'' in China are worth serious research and theorizing (ibid.).<br />
<br />
Bravely dismissing the risk of bankruptcy, I do propose to research and theorize the culture of this funny genre of essay in all of its supposed inscrutability. <br />
<br />
==You Yuting 游雨婷==<br />
One ubiquitous characterization of zawen from textbooks and manuals is built upon the metaphor of the mule. This metaphor suggests a number of qualities, including hybrid vigor and strength, stubborn bad-temper, and resilience in the face of obstacles. Mules kick, spit and bray with distinctive exuberance. ''Zawen'' are often considered an awkward combination of “part-poetry, part politics” (Lin). Cross-bred traits extend the qualities of a mule; ''zawen'' are bred to toil at the most difficult of human labor, they are strong, hard-working and rather famously unloved creatures, best known for their expressive obstinance. <br />
<br />
So how does an essay kick, spit and bray? In Chinese theoretical discussion of ''zawen'' the metaphor moves from kinetics to sound; ''zawen'''s kick is located in its “tone,” a term taken from music, although the sound here is can be distinctly unlovely. <br />
<br />
==Yu Ni 余妮==<br />
Elsewhere I have examined the function of “tone” through the lens of the published record of debate over tone between literary editors (see Scoggin 2001). I have posited the idea that approaches to writing ''zawen'' fall into two interdependent strategies, one overt and one covert, both blending the tactics of politics and poetics in perfect measure. Overt ''zawen'' are relatively bold and obvious in their churlish tone, reflecting confidence in a tolerant audience. Covert ''zawen'' are sometimes difficult to identify, disguised or hidden within other genre of writing, but still drawing upon the distinctive tones of ''zawen'' through intertextuality and other tricks. <br />
<br />
Below, I examine the mechanics of ''zawen'' tone through contrasting these two style of ''zawen'' issuing from a single pen, that of poet and noted ''zawen'' writer Shao Yanxiang. <br />
<br />
==Yuan Shiqi 袁诗琦==<br />
The two essays discussed below form opposites sides of a spectrum of variable transparency, and vastly differing publishing circumstances, although they were composed only months apart by the same individual, one before and one after a specific political event in China. I argue here that unifying the two ''zawen'' is a particular subset of modal tropes, qualified as the verbal equivalent to a mule's kick, bite or bray. The expression of this unclearly delineated but distinctive subset of modal tropes is the single central mission of ''zawen'' as a genre in Chinese literature and society. Chinese theoretical debates over “tone” specifically address the function of this kind of modal trope. While sometimes as bald and direct, as in the overt ''zawen'' “Pei pei pei! ”?discussed below, many zawen conceal their weapons, depending upon contextual circumstances of publishing to pack their punch, as does the essay “East Station,” also discussed below.<br />
<br />
下面讨论的这两篇文章形成了一系列不同的透明度和迥然不同的出版情况，尽管这两篇文章是由同一个人撰写的，前后仅相隔几个月，分别是在中国某一特定政治事件之前和之后。在这里我认为，统一两个“杂文”是模态修辞的一个特定子集，在言语上相当于“骡子的踢”、“咬”或“叫”。表达这种没有明确划定但独特的模态修辞子集，是“杂文”作为中国文学和社会的一个流派的唯一中心任务。中国关于“调”的理论争论主要针对这类模态修辞的功能。然而有时又很直接，就像在下面讨论的公开的“杂文”“呸呸呸”?中，许多杂文隐藏他们的武器，根据发表的语境环境进行重击，正如文章《东站》，也将在下面讨论。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 07:09, 9 December 2020 (UTC)<br />
<br />
下面讨论的这两篇文章从相反的角度形成了一系列不同的透明度和迥然不同的出版情况，尽管这两篇文章由同一个人撰写，前后仅相隔几个月，分别是在中国某一特定政治事件之前和之后。在这里我认为，统一两个“杂文”是模态修辞的一个特定子集，在言语上相当于“骡子的踢”、“咬”或“叫”。表达这种没有明确划定但独特的模态修辞子集，是“杂文”作为中国文学和社会的一个流派的唯一中心任务。中国关于“调”的理论争论主要针对这类模态修辞的功能。然而有时又很直接，就像在下面讨论的公开的“杂文”“呸呸呸！”?中，许多杂文隐藏起他们的武器，根据发表的语境环境进行重击，正如将在下面讨论的文章《东站》。--[[User:Xu Pengfei|Xu Pengfei]] ([[User talk:Xu Pengfei|talk]]) 11:34, 9 December 2020 (UTC)Xu Pengfei<br />
<br />
==Yuan Tianyi 袁天翼==<br />
<br />
Both types of ''zawen'' should be read “ethnographically,” in concrete social and historical circumstances. After covering some of the primary textual elements of ''zawen'', I will demonstrate the significance of more subtle contextual gestures of ''zawen'', which must be read out of the process of submitting and publishing ''zawen''. Through the contrast of these two essays, I will explicate and generalize about the formation and mechanics and of tone in modern Chinese literary history, and offer a thesis upon the reception of Chinese literature in Western scholarship as well.<br />
<br />
杂文的两种类型都应该置于具体的社会和历史环境下，以“民族志”的方式解读。在介绍杂文一些基本的文章要素后，我会揭示杂文更细微的语境姿态的意义，而这个只能从提交和出版杂文的过程中解读出来。通过对比这两篇文章，我会我将对中国现代文学史上基调的形成、机制和基调进行阐述和概括，并就西方学术界接纳中国文学这件事发表一篇论文。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 07:05, 9 December 2020 (UTC)<br />
<br />
==Yuan Yuchen 袁雨晨==<br />
An Demonstrative Sample – “'Pei Pei Pei!'?”<br />
''<br />
A friend from outside literary circles asked me to find him some “pei pei pei!” essays to read, and I had to stare at him blankly with nothing to say. He then explained that he had read in a newspaper that a certain provincial leader had announced at a banquet that there should be no more “pei pei pei – ing” all over the place, and so clearly there must be pei pei pei-ing all over the place. (Shao 1993, 181)<br />
So begins an essay entitled “呸呸呸!”? composed in February of 1989. I will return to the circumstances of publication shortly, but first I will demonstrate the trope of tone through this representative sample ''zawen.<br />
''<br />
==Zeng Fangyuan 曾芳缘==<br />
A word like “Pei!” contains what we can call a modal trope, a figure of speech that captures mood and emotion, expressing not only subjunctive or declamatory mood, as adverbial modal tropes such as “could” and “should” may do in English, but also more subtly embedded mood in the semantics of lexical items (the meanings in words) expressing outrage, joy, command, sarcasm, threat, pathos, irony (Friedrich, 30-32). Usually modal tropes work together with other functions of language but in the case of “pei!” the modal trope is more nearly pure, it stands primarily for the emotional tone it communicates. A parallel sample in English might be something like “tut, tut, tut!” although “tut” fails to pack the censorious reproach of the Chinese “pei!” <br />
<br />
==Zeng Liang 曾良==<br />
In the case of this title, modal functions are reinforced by several formal tropes. Note the repetition (three pei's!) and the complex punctuation consisting of an exclamation point and a question mark, separated by quotation marks. In the case of “Pei pei pei!”?, the ''zawen'''s own voice is not the primary expression of the tone of disgust. The quotation marks invoke disgust only to distance it, while the question mark further challenges it. The title alone demonstrates modal function with very little distraction; one character, two repetitions and three punctuation marks move this title in several modally intense directions at once with almost no referential content at all. <br />
<br />
==Zeng Xinyuan 曾心媛==<br />
“Pei pei pei!”? performs a transparent metadiscursive comment upon ''zawen'', in this case defending the extracurricular genre favored by declasse intellectuals like Shao Yanxiang, himself, a “retired” poet who had resigned with bitterness from his career at the central Chinese poetry journal ''Shikan'', and devoted his post official career to writing zawen. Upon learning of this unnamed “provincial leader's” complaint about “pei pei pei”-ing, and sensing that he himself bore some responsibility for this reportedly lamentable state of affairs, Shao writes that he discovered that the provincial leader had indeed characterized a kind of caustic, sarcastic disparaging discourse about the party, the nationality and the people, as “pei pei pei-ing all over the place” and that he had further warned that this kind of talk was spreading a mood of despair and hopelessness. <br />
<br />
==Zeng Yanhu 曾雁湖==<br />
In the remainder of this essay Shao ridicules said provincial leader's complaint as circular, admitting no culpability on the part of his own fellow ''zawen''-writing social critics. <br />
<br />
The tone of “Pei pei pei!”? is that of pointed irony, expressed recursively upon three levels. The first level is located in the words themselves, including the use of “pei” I have described above. This “first order” irony, as I have described it (Scoggin 1997), is an elementary type of sarcasm, a part of the conventional rhetoric of any language, written or spoken, and not usually misunderstood by a competent interpreter.<br />
<br />
在文章的剩余部分绍讥讽道省领导的申诉是一个闭环，不承认他的同伴所写的社会批判性杂文有任何的罪恶。<br />
<br />
“呸呸呸”的语气是尖锐的讽刺，递进的传达着三个层次的含义。第一层含义是基于词语本身，包括我在前面所提到的“呸”的使用。正如我所描述的那样（Scoggin 1997），这种“一阶”讽刺是讽刺的一种基本类型，是任何语言的传统修辞学的一部分，无论书面或口语，通常都不会被有能力的口译员误解。<br />
<br />
==Zhang Hu 张虎==<br />
Other examples of this level of tone in “Pei pei pei!”? would include the attitude of “stupidity” Shao Yanxiang assumes when he claims that he looks for pei pei pei ing “all over the place” but cannot find any at all, and the repeated use of expressions he lifted from the pointedly unnamed “provincial leader's” talk, including the primary charge of “mockery, sarcasm and scornful dismissal” Shao is refuting, and also the leader's assertion of “discipline and rectification,” which Shao has skillfully turned into a counter charge. <br />
<br />
A second level of irony requires contextual knowledge on the part of the reader. This includes assumptions that would be obvious to most readers.<br />
<br />
“呸呸呸!”？中这种程度的语气的例子包括，邵彦祥在“到处”寻找呸呸呸，却一无所获时所采取的“愚蠢”的态度，以及他从完全不知名的“省级领导”的谈话中反复使用的表达方式，包括主要的“嘲笑、讽刺和轻蔑的解雇”，邵逸祥反驳道，还有领导对“纪律严明”的断言，邵巧妙地把这句话变成了反击。<br />
<br />
第二层次的反讽需要读者的语境知识。这包括对大多数读者来说显而易见的假设。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 05:03, 11 December 2020 (UTC)<br />
<br />
==Zhang Hui 张慧==<br />
For example, Shao Yanxiang claims that he has never heard of the idea that “literary publications should be of assistance in stabilizing the people's minds, increasing faith, and not demoralizing the people's will.” But just such a position has clearly been long-standing socialist policy for many kinds of public writing, including media news and literature. References to historical events in terms like the cultural revolution tones of “newspaper [published] by all the people” and Han Shaogong's controversial Post-Mao short story “Ba Ba Ba” fall somewhere in between the first and second levels of ironic tone. <br />
<br />
A third level, which I have labeled “indexical irony,” makes use of immediately contextual information such as the actual publishing outlet of the essay (in this case, the mainstream ''Literature Journal'' essay column “Literature and the People's Lives,” which Shao mentions at the end of the article) and Shao's own writing persona.<br />
<br />
例如，邵彦祥声称他从未听说过“文学出版物应在稳定人民思想，增进信仰，不使人民意志消沉方面有所帮助”这一思想。 但是，这种立场显然已经成为包括媒体新闻和文学在内的许多公共写作的长期社会主义政策。 对历史事件的引用，例如“全民[报纸]的文化大革命”和韩少功备受争议的毛泽东短篇小说“八八八”，都介于第一和第二讽刺语调之间。<br />
<br />
第三个层次，我称之为 "索引性反讽"，利用文章的实际出版渠道（在这里，邵在文章结尾提到的主流''文学报''散文专栏 "文学与百姓生活"）和邵自己的写作人设等即时语境信息。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 09:13, 9 December 2020 (UTC)<br />
<br />
比如，邵燕祥声称，他从来没有听说过 "文艺刊物要对稳定民心、增加信仰、不挫伤民心意志有帮助 "的观点。 但就这样的立场，显然是包括媒体新闻和文学在内的多种公开写作的长期社会主义政策。 像 "全民办报（出版）"的文革调子和韩少功的争议性后毛短篇小说《巴巴》等词语对历史事件的提及，都属于第一和第二层次的反讽调子。 <br />
<br />
第三层次，我称之为 "索引性反讽"，利用文章的实际出版渠道（在这里，邵逸夫在文章结尾提到的主流''文学报''散文专栏《文学与人民生活》）和邵逸夫自己的写作人设等即时语境信息。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 09:17, 9 December 2020 (UTC)<br />
<br />
==Zhang Ling 张玲==<br />
''Zawen'' often make extensive use of this third, intimately contextualized level. In this case Shao claims that he can find no “pei pei pei” articles, but many readers would recognize that he himself is well known for writing ''zawen'' that would certainly qualify.<br />
<br />
In “Pei pei pei!”? Shao Yanxiang has deliberately sought out an accusation that he then counters with withering acerbity. Complaint, combat and disgust are just the beginning of the range of contentious moods that ''zawen'' represent. ''Zawen'' accuse, retaliate, needle, and snarl; but as I will demonstrate shortly, they can also moan and sigh with considerable subtly. Either way they clothe all this, quite often, in word games of subterfuge and indirectness, which -- beyond the intellectual puzzle of circumlocution also common in other genres of verbal art -- carries the weight of ''zawen'''s mission in the singular feature of tone.<br />
<br />
==Zhang Peiwen 张佩闻==<br />
As a ''zawen'' writer, the “provincial leader's” complaint is exactly the sort of accusation intellectuals like Shao Yanxiang are accustomed to facing. His defense links the ''zawen'' mission to many others we could find in diverse settings; he is also answering, for example, Spiro Agnew's famous condemnation of “nattering nabobs of negativism” in American public discourse, and displaying the cross-cultural breadth of a “Jeremiad,” evident in the travel-worthy allusion of the very term, rooted in biblical texts. In this and other ''zawen'', Shao defends the contemporary Chinese genre of zawen as a genre of protest and complaint. He borrows the insult of a critic to distinguish thoughtless emotional battering from the carefully aimed spar, which is both his own ideal and the standard mission of the genre of ''zawen.''<br />
<br />
==Zhang Qi 张琪==<br />
'''A Restrained Sample – “East Station”'''<br />
<br />
I have outlined how one essay demonstrates the function of ''zawen'' in a particularly transparent way, but some of the best and most effective zawen are covert operations. On the opposite side of spectrum of transparency, we can place a relatively understated and “essay-like” ''zawen'', also by Shao Yanxiang. “East Station” was submitted for a national ''zawen'' competition in a southern evening newspaper in 1994. It was judged too “sensitive” to publish by the zawen editor, but nevertheless it was privately noted by the editors as the unofficial winner of the competition. At first glance there is very little to mark it as a ''zawen'' at all, not to mention a seditious ''zawen''.<br />
<br />
受约束的样本–“东站”'''<br />
<br />
我已经概述了一篇文章如何以一种特别透明的方式展示“ 杂文”的功能，但是一些最好，最有效的杂文是秘密行动。 在透明度范围的另一面，我们可以放一个相对低调的，也像邵燕香一样的“散文式”“ 杂文”。 1994年，“东方站”在南方晚报上提交给全国“ 杂文”竞赛。它被杂文编辑认为过于“敏感”而无法出版，但编辑私下指出它是非官方的比赛获胜者。乍一看，几乎没有什么可以将其标记为“ 杂文”的，更不用说煽动性的“ 杂文”了。--[[User:Zhangqi|Zhangqi]] ([[User talk:Zhangqi|talk]]) 05:47, 10 December 2020 (UTC)<br />
<br />
==Zhang Weihong 张维虹==<br />
It is a rather lyrical survey of historical images centering upon refugees, migrants, political and literary figures on their passages to and from Beijing. It does, however, contain a few of the indications of first level irony that traditionally mark a ''zawen'', such as a “quotation” placed for its jarring effect, as in the opening passage below.<br />
<br />
Thirty years ago in Beijing, if you mentioned “East Station,” everybody would know that referred the Beijing East Station that lies to the outer East Side of Front Gate. Today this unremarkable construction, built in a half-westernized architectural style and sandwiched between the tall buildings of this noisy and busy city, supports a little sign that reads “Railway Workers Club.” It is already an “ancient artifact,” long gone are the prosperous and glorious days of old.<br />
<br />
此文是以流民，移民，政治和文学人物往返北京为中心的历史形象的抒情研究。然而，它确实包含了一些传统上标记“杂文”的第一层讽刺的暗示，例如为了其刺耳效果而放置的“引语”，如下面的开头段落所示。<br />
三十年前的北京，如果提到“东站”，大家都会知道是指位于正门外东侧的北京东站。如今，这座半西化建筑风格的不起眼的建筑，夹在喧嚣闹市的高楼大厦之间，支撑着一块“铁路工人俱乐部”的小牌子，已是“古文物”，昔日的繁华辉煌早已一去不复返了。<br />
<br />
==Zhang Xueyi 张雪仪==<br />
The somber opening paragraph is in part marked as a zawen by the appearance of snapshot “quote,” in which what might have been a significant icon of Beijing history is reduced to a cheesy “Railway workers club” sign hanging on a architecturally half-breed building not even worthy of preservation. Other ironic comments of this sort include Shao's sarcastic reference to Guo Moruo;<br />
<br />
And in March of 1949, when Guo Moruo and his democrats gathered together and arrived in Beijing, they were received with grand ceremonious welcome; the tears they wept were of joy. At the time, he composed a poem “How much of the people's blood was spilled for this honor. <br />
<br />
==Zhang Yinliu 张银柳==<br />
Thinking of it, the tears fall, and happy laughter is unable to articulate in sound.” -- I do not know why, but this poem was not collected in any of his later collections.<br />
<br />
In a similar but more deeply contextualized vein would be Shao Yanxiang's allusion to Tu Fu's escape during the An Lu Shan rebellion during the Tang Dynasty contained in the quoted term “fortuitous rescue.” Shao's general structure in this piece is a recurring cyclical allegory that parallels the Japanese, the Nationalists and the Communists in bitter condemnation of the last, as only one more invasive army disturbing the lives of ordinary Chinese people. The People's Traffic Police also take their place in this cycle, a silly reminder that we are still in the realm of ''zawen''.<br />
<br />
==Zhang Yu 张瑜==<br />
Obviously this kind of first and second-level rhetorical sarcasm and historical irony alone is not enough to define an essay as a ''zawen'', but the difficulty of assigning an essay its genre is also no obstacle; ambiguous “mixedness” is part of ''zawen'''s identity. This covert zawen depends most fundamentally upon indexical irony, to an extent that surpasses “Pei Pei Pei!”?, above. One crucial feature that makes “East Station” a ''zawen'' is the entirely untextual fact that Shao Yanxiang submitted it in a competition specifically designated for ''zawen'' in a provincial evening newspaper. The editors did not reject the piece as “non-''zawen'',” on the contrary, they complained that it contained too much of the requisite ''zawen'' pique. In order to understand this, we must again go beyond the actual words of the piece.<br />
<br />
仅从一级和二级讽喻修辞及历史讽刺角度分析显然不足以将一篇文章定义为“杂文”，但将一篇文章分类的难题也不是什么障碍；含糊“混杂”是“杂文”的特点之一。杂文的隐蔽性更多地依赖于索引性讽刺，在某种程度上来说，它超越了“呸呸呸！”。把《东站》这篇文章归为“杂文”的一个关键因素是由于其完全无文本性这一事实，邵燕祥在地方晚报“杂文”特辑上发表这篇文章。编者也不否认这篇文章不是一篇“杂文”；相反地，他们抱怨这篇文章涵盖太多“杂文”必不可少的气息。为了解这一点，我们必须再次透过文字本身来看这篇文章。--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:49, 9 December 2020 (UTC)<br />
<br />
==Zhang Yujie 张毓婕==<br />
In a late night conversation in which the managing editor and two guests including myself drank beer and discussed the ''zawen'' competition to which “East Station” was submitted, the editor mused about the publication that wasn't. She said;<br />
<br />
Actually Shao Yanxiang submitted two manuscripts, but I had to return one. (Reaching around to a drawer) Well, I wanted to return it to him, but then I couldn't bear to. The original is still here, I wonder if you will understand? It requires some background...At the time it was the head editor that rejected the manuscript. He also felt badly, but there was no question but that it could not be printed, because it would certainly cause trouble...This happens with your friends, but I really felt uncomfortable about this one. <br />
<br />
==Zhang Yuxing 张宇星==<br />
Because this essay was just written so well. He just wrote about the East Station, but he used Beijing East Station to talk about his view on everything. (Scoggin Fieldnotes) <br />
<br />
She continued to discuss the essays that were just too “that way” (''neige le'') as they came in for the competition. “One day the police came and looked through that box all afternoon!” she added. The managing editor's two guests that evening jumped on her comment, “They what!?” But she retained the appearance of serenely refusing to interpret this police visit as a sinister gesture.<br />
It was just manuscripts, why should they look at those? They said they were just reading, there were two of them, I really don't know, I guess they enjoyed reading them too.(ibid)<br />
<br />
==Zhao Xi 赵茜==<br />
When she finally found the manuscript (tucked away where snooping police would not have found it) she decided to give it to me. She said she had called Shao Yanxiang to tell him that they could not print it, and even though he had said he understood, she still hated to bring the matter to his attention again by sending the essay back to him, and now it seemed too late. Since I was also acquainted with him, and clearly admired him, giving the manuscript to me as research material seemed to her to be a fitting conclusion to the whole matter. <br />
<br />
In the original manuscript of “East Station” is signed, as is the custom, with the date it was composed at the bottom, “September 13, 1989.” Although it was submitted to the newspaper in 1994, in a private note scrawled to the editors, Shao added; “Please don't cut or change this date. <br />
<br />
==Zhao Xiaoyan 赵晓燕==<br />
The new railway station began operation in 1959, and this fits in parallel with 'more that thirty years ago' at the beginning of the essay.” The emphasis upon these dates forces a new consideration of the essay as a whole. Suddenly the parallel between Nationalist, Japanese and Communist cycles of refuge and expulsion he mentions are rendered a sinister reference to a modern “rebellion” in the spring and summer of 1989. The date heightens the threat of Shao's concluding two sentences; “Today will also become history. And every inch of Beijing earth will provide proof of its history.” The scrawled note links 30 years, 1989, “today,” and the defiant “inches of proof” that mark East Station as a zawen, even beyond the micro structure of submission channels. For all its elusively distant tone, East Station suddenly became a pointed, angry, and, even in 1994, unpublishable ''zawen''.<br />
<br />
新火车站于1959年开始运营，这与文章开头的'三十多年前'相吻合"。对这些日期的强调，迫使我们对文章的整体进行新的考虑。突然间，他提到的国民党、日本和共产党的避难和驱逐周期之间的平衡，被恶意渲染成1989年春夏的现代 "叛乱 "。这个日期强调了邵的最后两句话：“今天也将成为历史。而北京大地的每一寸土地都将为其历史提供证明。" 这张潦草的纸条将30年、1989年、"今天 "和不顾一切的 "寸土寸金 "联系在一起，这标志着东站作为一个杂文，甚至超越了提交渠道的微观结构。尽管东站的语气难以捉摸，但它突然变成了一个尖锐的、愤怒的、甚至在1994年还无法出版的杂文。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 09:15, 9 December 2020 (UTC)<br />
<br />
新火车站于1959年开始运营，与本文开头的“三十多年前”相适应。” 对这些日期的强调迫使我们对论文作为一个整体进行新的考虑。 他提到，国民党，日本人和共产党人的避难和驱逐循环之间的相似之处突然变成了对1989年春夏的现代“叛乱”的阴险参考。这一日期加剧了邵的结论的威胁。 今天也将成为历史。 北京的每一寸土地都将提供其历史的证明。” 散乱的笔记将1989年的30年（今天）与挑衅的“几分证据”联系起来，这标志着东站成为杂文，甚至超出了提交渠道的微观结构。 尽管遥不可及，但东站突然变得尖锐，愤怒，甚至在1994年，也无法发表“杂文”。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 09:18, 9 December 2020 (UTC)<br />
<br />
==Zheng Huajun 郑华君==<br />
'''A Larger Trend: Revealing Ugly Truth through Troubled Tones'''<br />
<br />
It is almost a matter of definition, then, that discordant, troubling tones are the characteristic, even of the most beautiful ''zawen''. I have not illustrated “ugly” ''zawen'' here, but they do exist, and in profusion. Many ''zawen'' are suffused in a preachy, pedantic tone that is sometimes quite off-putting to Chinese and non-Chinese readers alike. And yet, like the larger category of essays in Chinese literature, ''zawen'' remain a popular staple in the literary supplements of Chinese newspapers, and many prominent writers turn later in their career to writing ''zawen''. In contemporary history the “mule” genre of ''zawen'' has also played a significant political role far beyond its humble posture (see Scoggin 1997).<br />
<br />
一个更大的趋势。通过烦恼的语气来揭示丑陋的真相。<br />
那么，这几乎是一个定义的问题，不和谐的、令人不安的音调是特征，即使是最美丽的杂文也是如此。我在这里没有说明 "丑陋 "的杂文，但它们确实存在，而且数量很多。很多文都充斥着一种说教的、迂腐的语气，有时让中国和非中国的读者都很不喜欢。然而，就像中国文学中更大的散文类别一样，杂文仍然是中国报刊文学副刊中的热门主打，许多著名作家在其职业生涯的后期都会转向写杂文。在当代历史上，"骡子 "文体也发挥了重要的政治作用，远远超出了它的卑微姿态（见Scoggin 1997）。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 08:57, 10 December 2020 (UTC)<br />
<br />
==Zhou Luoping 周罗平==<br />
What is it about this genre that draws prominent writers, and commands significant attention of the Chinese readership? The answer lies, I think, in assumptions about the mechanics of tone rooted in Chinese literary history. To examine this problem we need to leave particular zawen behind and examine a larger picture that views Chinese literature via the globalized perspective that contemporary Chinese critics take.<br />
<br />
''Zawen'' as a category causes problems for Chinese as well as non Chinese classification, but there is a revealing divide between Western and Chinese treatment of zawen. With few exceptions, ''zawen'' has been neglected as a subject of the study of Chinese literature from outside of China until recently (the Achern conference on the Modern Chinese Literary Essay being a rare exception, with several papers devoted to zawen.) <br />
<br />
==Zhou Shiqing 周诗卿==<br />
While the problem of the status of zawen is not important in itself, I propose difficulties with this particular genre can reflect larger issues of significance to the study of Chinese literature and culture more generally. ''Zawen'' can highlight some special features of Chinese writing that are latent in other, more respectable forms of Chinese literature and culture. My research on ''zawen'' showed many instances of zawen being held up as a unique outgrowth of Chinese particularities, such as a fondness for brevity in verbal art, a tendency to take intellectuals more seriously than they are taken in contemporary societies elsewhere, as well as a few “perversions” that are supposedly unique to China, such as political tyranny that is strikingly detail-oriented, or collective aversion to verbal performance that is too straightforward (Scoggin 1997). <br />
<br />
==Zhou Shuyao 周书尧==<br />
Some of these claims for Chinese exceptionalism may be overblown; but I think that the genre, driven by what I argue is its central mission of tone, makes observable certain strains and practices that have acted as stumbling blocks to international research on other aspects of Chinese culture. <br />
<br />
Chief among those obstacles to the study of Chinese literature is what I call the “bad literature” complaint.[ For recent affirmations of this complaint, see Huters 1990, McDougall 1997, Link, 2000. Earlier views in American sinology tie "bad literature" directly to the effects of political tyranny. ] Summarizing several quite different lines of argument, the suggestion is that with all the promise of Chinese literature holds as a naturally poetic language, with rich, revered and well-preserved traditions, with the particular visual and grammatical advantages of the Chinese character and linguistic structure, and further with dedicated literary “troops” to use the modern Chinese metaphor for institutions of organized and supported writers, modern Chinese literature has failed to produce truly great literature. <br />
<br />
==Zhou Siqing 周思庆==<br />
Obviously this generalization is subject to objection at many, if not all of its points. I would argue, however, that the consistency with which similar arguments emerge, defensible or not, points to themes of some significance. Complaints frequently accrue over the following literary practices;<br />
<br />
1)Indulging in churlish tones, including hectoring, scolding and otherwise “yelling” in print<br />
<br />
2)Adhering to one or another “politically correct line” <br />
<br />
3)Participating in personal squabbles and vendettas, sometimes involving extraliterary persecution of both writers and targets <br />
<br />
4)Exhibiting an “obsession” with China, and an oversized sense of responsibility for its fate<br />
<br />
显然，这一概括在许多方面(如果不是全部观点的话)都遭到反对。然而，我要说的是，类似的论点出现的一致性，无论站得住脚与否，都指向了一些有意义的主题。对以下文学行为的抱怨不断增加;<br />
1)肆无忌惮地使用粗鲁的语气，包括威吓、责骂以及在出版物中“大喊大叫”<br />
2)坚持自己的“政治正确路线”<br />
3)参与个人争吵和仇杀，有时还会对作者和被迫害的对象进行文学之外的迫害<br />
4)表现出对中国的“痴迷”，以及对中国命运的过度责任感--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 04:00, 9 December 2020 (UTC)<br />
<br />
显然，这一概括在许多方面(如果不是全部观点的话)都会遭到反对。然而，我（在此）要说的是，类似的论点出现的一致性，无论站得住脚与否，都指向了一些有意义的主题。对以下文学行为的抱怨不断增加;<br />
1)肆无忌惮地使用粗鲁的语气，包括威吓、责骂以及在出版物中“大喊大叫”<br />
2)坚持自己的“政治正确路线”<br />
3)参与个人争吵和仇杀，有时还会对作者和被迫害的对象进行文学之外的迫害<br />
4)表现出对中国的“痴迷”，以及对中国命运的过度责任感--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 04:03, 9 December 2020 (UTC)<br />
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==Zhou Yiwen 周艺文==<br />
Interestingly, these complaints of “bad literature” are usually not strongly refuted by Chinese literary critics. Fair, true or not, this sort of summary criticism of the Jeremiah complex in Chinese literature in general is relevant to my discussion because these very faults that warrant the most notice are deliberately magnified in the genre of ''zawen'', and may be, I believe, essentially outgrowths of an almost unconscious commitment to the type of tone that defines the ''zawen'' genre most purely. I argue that what has happened here is that readers and analysts have failed to recognize a literary strategy that reflects deeper ideas about how tone is supposed to operate in verbal practice.<br />
<br />
有趣的是，中国文学评论家通常不会强烈反驳这些对“烂文学”的抱怨。不管是否公平与真实,在中国文学中，这种耶利米情结的总结批评大体上和我的研究是相关的,因为这些最值得注意的错误在" 杂文"中被故意放大了。我认为,这本质上也许是纯粹对定义“杂文”体裁语气类型的无意识承诺的发展。我认为，这里的问题在于，读者和分析人士未能认识到一种文学策略，这种策略反映了语气在口头练习中应该如何发挥作用的更深层次的观点。--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 08:08, 10 December 2020 (UTC)<br />
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==Zhou Yuanqu 周园曲==<br />
These “off” tones are not just flaws and mistakes resulting from tyranny or exaggeration, nor are they mere signs of amateur literary expression, the struggles of a culture trying to modernize. Instead they are held to be nearly involuntary markers, not of beauty, but what we will have to call for lack of a better word, “truth,” revealed by critical examination of shortcomings and problems that appear to stem from, again for lack of a better word, “culture.” Culture, in the high modern ideology adopted more or less wholesale in contemporary Chinese theoretical systems is opposed to the neutral modernity of newspaper editorials and literary short stories and the other canonical genres of modern writing practices. <br />
<br />
==Zhou Yujuan 周玉娟==<br />
Culture is not general, it is particular and peculiar, and Chinese culture exerts a powerfully perverse influence upon most genres of literature practiced in China.<br />
<br />
Examining tone in the broader context of Chinese culture reveals some of particular ways that social exchange, reference and the other mundane duties that plain (neutral, modern) words are supposed to carry out, must be crosscut with characteristically Chinese tone in order to communicate with the authority of truth, in explicit defiance of social requirements for polite and face-saving locutions held to be necessary in a uniquely Chinese way. Thus, complaint about “bad literature,” from a Chinese perspective may not be a mere reflection of failure but, rather, an expression of protest, a modal trope, mule's kick that works with stubborn tenacity to reveal unpleasant truths.<br />
<br />
==Zhu Meimei 祝美梅==<br />
''Zawen'' provide frequent commentary on precisely this issue. Lan Ling, a major opponent of “New Tone” zawen theory provides a characteristically provocative commentary on writing “the ugly truth” through zawen. In an essay that asks why such a fuss is made when a “upright and esteemed elderly writer” pronounces that he intends now to speak/write “the truth,” (he refers to Ba Jin, see ''Suiganlu'') Lan Ling demonstrates the difficulty of establishing truth through his own experience:<br />
<br />
It was several decades ago that they “struggled” me saying I was “reactionary.” I responded, “I am fundamentally not reactionary (''fandong''), in fact, I am actionary (''zhengdong'').” They said, “There you go with sophistry, you are lying, who has ever heard of such a thing as 'actionary'?” … But if what I said was false, that of course meant that what they said was true, and thus my political label was accomplished: “reactionary.” After several decades this conclusion was overturned and rectified, so now what I had said became the truth. (Lan, 85). <br />
<br />
==Zhu Suyao 朱素瑶==<br />
The irony and false fatalism of this ''zawen'' is characteristic of its style. In this essay he claims to give up distinguishing the truth of his own speech; “No matter how difficult it is, this miserable person [I] still want to speak, and as for whether it is true or not, let someone else go analyze it.” (Lan, 85) Lan Ling reveals that he has created, in the heat of struggle, a misnomer; there is no such word as “actionary.” But, in the end, in its awkward and involuntary way, his retort rings true, what way is there to be, if not reactionary? Displaying all four characteristics of the “bad literature” complaint I have listed above, this piece is still an admired ''zawen''. It is the moody, but honest, kick of the mule.<br />
<br />
这种“杂文”中的反讽和错误的宿命论是其风格的特点。在这篇文章中他宣称放弃了甄别言论中的真伪；“不管有多困难，这个可怜的人[我]仍然想说，至于说的真假，就让别人去分析去吧。”（兰，85）兰陵表示，在激烈的斗争中，他出现过用词不当的情况；就比如没有像“actionary”这样的词。”但是最后他的反驳以笨拙和不自觉的方式听起来像是真的，即使不是反动派的话，还能是哪种呢？这篇文章展示了我以上所列举的“不良文学”的全部的四个特点，它仍然是一篇受人敬佩的“杂文”。它令人悲伤，但是真诚又执拗。--[[User:Zhu Suyao|Zhu Suyao]] ([[User talk:Zhu Suyao|talk]]) 14:25, 9 December 2020 (UTC)<br />
<br />
这类杂文的风格特点是讽刺和虚假的宿命论。在这篇文章中，他声称要放弃辨别自身言论的真假，"无论多么困难，这个可怜的人（我）还是要说，至于说的是不是真的，就让别人去分析吧"。(兰，85)兰陵透露，他在斗争的热潮中，创造了一个误区，没有 ’行动力‘这个词。”但是，最后，他以笨拙和不由自主的方式作出的反驳，听起来又像真的，如果不是反动性，还能有什么方式呢？这篇文章表现出我上面所批判列举的 "劣质文学 "的四个特征，但它仍然是一篇令人钦佩的杂文。它是有情调的，却诚实有执拗。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 09:09, 10 December 2020 (UTC)<br />
<br />
==Zhu Xu 朱旭==<br />
''Tone in Historical Context''<br />
<br />
As evidence that it is the modal trope that inspired the genre of zawen from its inception, I conclude this essay with a brief look at historical manifestations of tone. It is key, and often part of the Chinese subtext, that the notion of tone (discussed alternately ''diao, yin, yun'') ultimately originates beyond words, in music. Even as a metaphor that must obliterate the acoustic qualities of sound when applied to written Chinese, tone maintains ties to the power of something that is in, or is like, sound, emphasizing physical, oral, informal and emotional qualities that are not part the rational process of exposition, this is the “poetry” of ''zawen''. Tone plays a role in a tremendous range of social events that surround and comprise writing. It occurs in the figure of music as a central metaphor in the most influential theories of literature and poetry. <br />
<br />
==Zou Xinyu 邹鑫雨==<br />
For example, spoiled music can signal a larger or more abstract disturbance; in the classic novel Dream of the Red Chamber a heroine breaks a string on a instrument and sees her impending death; in a well known folk story a high ranking official Yu Boya hits a sour note and knows that a potential assassin is lurking in the woods, listening. Music figures centrally in the Confucian Great Preface to the Book of Odes:<br />
<br />
The affections emerge in sounds; when those sounds have patterning they are called “tones” [音] The tones of a well-managed aged are at rest and happy; its government is balanced. The tones of an age of turmoil are bitter and full of anger; its government is perverse. The tones of a ruined state are filled with lament and brooding; its people are in difficulty (Translated in Owen).<br />
<br />
例如，被破坏的音乐能预示更大或更抽象的不安。在经典小说《红楼梦》中，女主人公弄断了乐器上的一根弦，看到了自己即将到来的死亡。在一个广为人知的民间故事中，高官俞伯牙拨弄出了一个尖锐的音符，便知道有一个刺客正潜伏在树林里。音乐在儒家的《诗经大序》中占有核心地位。<br />
<br />
情感显现在声音里，当这些声音有了图式，就叫 "音"。在太平盛世里，音调是安然而欢快的，政通人和。在动荡年代里，音调是苦涩而充满愤怒的，政府是不作为的。破国的音调充满了哀叹和忧郁，人民处于水深火热之中（欧文译）。</div>Han Wanzhenhttps://bou.de/u/index.php?title=20201214_trans&diff=11015420201214 trans2020-12-11T10:52:58Z<p>Han Wanzhen: /* Han Wanzhen 韩宛真 */</p>
<hr />
<div>==Cao Runxin 曹润鑫==<br />
In fact, reportage research and composition along with organizing and performing in roving theatrical troupes became one of the principal modes of ”internship” for young writers in the socialist educational system as it emerged in Yan’an.<br />
<br />
Yang Shuo, Liu Baiyu, and Qin Mu were all in their twenties at this time, so they had limited literary experience before the 1940s. Thus for Liu and Yang, the Yan’an years helped define for them what literature is supposed to be from process to product. Qin Mu, however, never went to Yan’an; he spent the entire war in Guangdong, Guangxi and Guizhou. Thus though he had experience with some of these procedures of production in progressive circles in those areas, Qin Mu was not saturated in this kind of cultural environment.<br />
==Chang Huiyue 常慧月==<br />
Once socialism or communism took the position of power (as in Yan’an during the war against Japan and then throughout the PRC after 1949) critical prose writing (whether essays or reportage) as it had been practiced during wartime became much more dubious from the point of view of cultural officials, and nonfiction needed to become a vehicle of literary celebration of public, historical achievements.[ See for example Yang Shuo, ”Qian jin, gangtie de dajun” (March Forth, Great Army of Steel, 1949), Zhonghua sanwen zhencang ben, Yang Shuo juan (Beijing: Renmin wenxue chubanshe, 1998) 25-33; ”Pingchang de ren” (An ordinary man, 1951) 25-33; ”Pingchang de ren” (An ordinary man, 1951), Yang Shuo juan 13-17, ”Gebi tan shang de chuntian” (Springtime on the Gobi, 1953), Yang Shuo juan 29-33. ] This is precisely the familiar dilemma of Ding Ling, coming into Yan’an society well trained as a keen critic of her environment. It was an awkward transition, except for those who came into the socialist educational cultural system while still relatively young. To them the business of literature was that of constructing an unprecedented new vision.<br />
==Chen Han 陈涵==<br />
'''Writers’ changing roles changed literary prose'''<br />
<br />
Each of the three authors I am discussing here was born between 1913 and 1919, only a few short years after the fall of the Qing dynasty and the establishment of the Republic of China. They were all in their late teens and early twenties at the outbreak of the war against Japan. Being roughly the same age, they shared the same historical and cultural atmosphere, but being in different locations, engaged in the war in different capacities, their transition into the aesthetics of incongruous lyricism took different paths and thus embodied different tensions. <br />
==Chen Hui 陈惠==<br />
Yang Shuo[ 1913-1968, orig. Yang Shujin(?), of Penglai County in Shandong.] is probably the most ”standard” of the three from the point of view of the Communist Party in that he went to Yan’an early (winter 1937) and worked under the direction of the party’s cultural apparatus for the duration of the war there, in the northwest, and in Guangzhou. Like the reportage writer Huang Gang, he was of the right age for this Yan’an-based period to be his principal formative and educational experience, deeply conditioning his approach and attitude toward writing in the 1950s and 1960s. That being said, Yang Shuo was more concerned with issues of literary quality and symbolic meaning than others writing under the direction of the CP, and this concern colored even his most famous works with puzzling tones of ambivalence and reservation.<br />
==Chen Jiangning 陈江宁==<br />
Liu Baiyu[ 1916-?, orig. Liu Yuzan, of Beijing. See Niu Yunqing, Liu Baiyu pingzhuan (Chongqing: Chongqing chubanshe, 1995).] arrived in Yan’an relatively early too, and was quickly immersed in its literary activism. Only weeks after his arrival, and though Liu was only 22 at the time, Mao Zedong personally assigned him to lead a five-person escort for the American marine observer Evans Carson to visit the guerilla areas in Northern China (one of a variety of types of ”cultural worker” assignments in the communist base areas). Despite this promising start and occasional contact with Mao, Liu published works that incurred the wrath of some critics and officials, became a target in the Yan’an zhengfeng campaign after Mao’s Talks, and underwent a process of mutual and self-criticism at the Central Party School. <br />
==Chen Jiaxin 陈佳欣==<br />
Though the result of this painful process was apparently ”successful” (Liu went on to hold important cultural administrative positions in the PRC), it also alienated him from certain elements in the literary community and led him to take an aggressively authoritarian role as the Party secretary of the Writers’ Assocation during the Anti-Rightist Campaign in 1957 and 58. This alienation is occasionally revealed in his sanwen works from that point on.<br />
<br />
Qin Mu[ 1919-199?, orig. Lin Juefu, b. Singapore, of Chenghai County in Guangdong. See Huang Zhuocai, Weng Guangyu and Ai Zhiping, Qin Mu pingzhuan (Guangzhou: Huacheng chubanshe, 1989).] is one more step removed because he did not share the Yan’an experience with Yang and Liu. Though he was active in the literary resistance during the war against Japan, and though his biographers insist that he originally planned to go to Yan’an as early as 1938, he never went there (Huang, Weng and Ai, 1989, 26-27). <br />
==Chen Jingjing 陈静静==<br />
Because he did belong to the age cohort and had the same basic inclinations, he did come into contact with the same organizations (the Communist Party, Wenxie) that the others did, and indeed could even have met Yang Shuo in Canton when Yang was sent there on assignment in 1938. He also engaged in similar types of literary intervention, organizing and performing traveling anti-Japanese theater in the countryside, accompanying troops in the field as a writer, and publishing anti-Japanese and anti-KMT/US zawen in Rear or KMT area newspapers. But his experience during the war was not a community experience: Qin at first alone and later with his wife underwent the trials and tribulations of a writer at wartime as an individual, making his own decisions and contacting organizations only when the opportunity presented itself and he wished to do so.<br />
==Chen Sha 陈莎==<br />
Thus there is an especially independent streak about him that made relations between him and the Writer’s Association after 1949 somewhat strained. He was attacked in the 1957 zhengfeng movement, and it was not until 1962 that he joined the Communist Party.<br />
<br />
Thus each of these writers exhibited different tensions as they approached writing after 1949, and particularly during and after the Hundred Flowers Campaign. All of them, however, adopted sanwen as a vehicle to express themselves, and while these essays at time seem on the surface to be pat or fulsome propaganda, they continue to be colored by these at times very personal tensions that often make the essays more compelling reading in spite of themselves.<br />
==Chen Sunfu 谌孙福==<br />
'''Procedures and interests of socialist essays'''<br />
<br />
The sanwen of the late 1950s and early 1960s, because of a variety of different such personal and larger cultural tensions, manifest various kinds of ”incongruous lyricism.” All three of these writers had their essays included in textbooks for junior high school and high school during the 1960s and 70s. But these canonic texts represented only the completion of a gradual process of adjustment and must be viewed alongside earlier, less well-known efforts by these authors as well as their works in other genres, particularly fiction.<br />
<br />
社会散文的发展阶段和关注点<br />
<br />
由于不同的个人冲突和更严重的文化冲突，20世纪50年代末至60年代初的散文呈现出各种各样“不和谐的抒情性”。这三位作家的散文均已收录进20世纪六七十年代的中学教材中。这些经典文本仅代表着调整工作的逐渐完成。同时，我们得结合这些作家早期不太出名时的作品以及其他体裁的作品（尤其是小说）来看待那些经典文本。--[[User:Chen Sunfu|Chen Sunfu]] ([[User talk:Chen Sunfu|talk]]) 07:41, 9 December 2020 (UTC)<br />
<br />
由于各种各样的个人冲突乃至文化冲突，20世纪50年代末至60年代初的散文呈现出多样的“不和谐的抒情性”。在20世纪六七十年代的中学和高中教材中，这三位作家的散文均编撰进了课本。然而这些经典文本仅代表着调整工作的逐渐完成。同时，我们得结合这些作家早期不太出名时的作品以及其他体裁的作品（尤其是小说）来分析那些经典文本。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:44, 9 December 2020 (UTC)Mo Ling<br />
<br />
社会散文的发展和关注点<br />
<br />
由于各种个人冲突和愈发剧烈的文化冲突，20世纪50年代末至60年代初的散文呈现出各种各样的“不和谐的抒情性”。20世纪六七十年代，这三位作家的三位都被收录进中学教材中。而这些经典文本仅代表调整工作的逐步完成，要正确的看待这些经典文本，我们得结合这些作家早期不太出名时的作品以及其他体裁的作品（尤其是小说）。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 09:42, 10 December 2020 (UTC)<br />
<br />
==Chen Yongxiang 陈永相==<br />
'''Friction with leftist aesthetics'''<br />
<br />
In the late 1950s and early 1960s the term sanwen was more frequently associated with ”lyricism” (shuqing) and opposed to ”expository” (shuoli) prose essays. In practice, this is indicated by long descriptive passages, the frequent use of direct address to the reader in the second person as well as rhetorically loaded interrogative, imperative and expressive particles. At particularly rhapsodic moments, socialist sanwen texts take on a fu-like rhetoric, syntactic parallelism and a piling up of listed concrete objects and rich varieties of adverbs and adjectives. One is attempted to associate this attempt at of verbal profusion with certain Republican period stylists like Zhu Ziqing and Yu Pingbo, but the socialist version is much more extravagant both in verbiage and emotional exhibitionism. <br />
==Cheng Yusi 成于思==<br />
On the level of imagery, a general fascination with images of light, fire and torches left over from the war period[ Particularly evident in Liu Baiyu’s reportage works from the late 1940s.] remains but in part gives way to a new interest in flower imagery in the 1950s.[ Qin Mu’s essays and some of Yang Shuo’s are filled with varieties of flowers and plants, enjoyed in themselves and as symbols of other things. ] Finally a strategy common to all three writers is to conceive of a vista or an experience as a living landscape painting, emphasizing a magnitude of vision and the accompanying emotional exhilaration. In some cases, these highly visual essays are accompanied with illustrations uncannily consistent with the texts’ visualization of the landscape. <br />
==Deng Jinxia 邓锦霞==<br />
'''Yang Shuo'''<br />
<br />
Yang Shuo’s 1959 essay ”The Highest Peak of Taishan”[ Taishan jiding, wr. 1959, from Haishi. Yang, 125-129.] features this kind of overt reference to landscape painting. The text simply narrates the author’s ascent of the famous Shandong mountain, but the narrative structure of the climb is interwoven with a figurative structure consisting of three elements. The first is the traditional landscape painting motif: ”All the way from the foothills, looking closely at the mountain landscape, I felt like what was before me was not the lord of the Five Famous Mountains, but more like a green and blue landscape painting of astounding size,” (Yang, 125) an idea he develops as a conceit with figurative descriptive language. Second, Yang writes ”after a while, I began to feel that I was not only looking at a landscape painting, but randomly flipping through a historical manuscript.” (Yang, 126)<br />
==Ding Daifeng 丁代凤==<br />
This in reference to the calligraphy of famous visitors to the mountain carved into its sides and the legends and stories about them. The third and last layer of figuration is the sense that the author is not climbing a mountain, but climbing into the sky.<br />
<br />
The touristy desire to see the sunrise from Taishan’s peak introduced at the essay’s outset and which teases the reader occasionally throughout the text is deftly frustrated in the rhetorical pursuit of what to the author is a higher aim: the recontainment of a Taishan travelogue into the extolling of the historical achievements of socialism. Once he has passed through the Southern Gate of Heaven, the author sees the Shandong landscape spread out at his feet, but what he notices are the grand commune wheat fields (amber waves of grain) as opposed to patchwork agricultural quilt of yore, and smoky plumes in the distance are not scattered homes but factories.<br />
<br />
这指的是著名游客在山上刻的书法以及他们的传说和故事。该比喻的第三层，也是最后一层指的意象不是作者在爬山，而是在攀向天空。 <br />
<br />
文章一开始就介绍了游客想从泰山山顶看日出的期望，这种期望偶尔会在整篇文章中戏弄读者，但在追求对作者来说是更高的目标的过程中，这种期望被巧妙地挫败了，即将泰山游记重新纳入那些值得赞美的社会主义历史成就中。一旦穿过南天门，作者就能看到在他脚下绵延的山东风景，但他注意到的不是往昔像被子一样拼凑的田块，而是壮观的公社麦田(琥珀色的谷浪)，远处像羽毛般的迷雾也不是分散的家庭，而是工厂。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 13:37, 10 December 2020 (UTC)<br />
<br />
==Fang Jieling 方洁玲==<br />
Though the weather had been clear at night near the peak when the party went to bed early in order to get up in time for the sunrise, fog and rain overnight linger to create an overcast sky at dawn. But author’s socialist/communist landscape epiphany of the previous evening eclipses the banal tourist wish for a beautiful sunrise – he has seen ”another kind of” (metaphysical) sunrise, that of the Chinese people/nation on the horizon.<br />
<br />
In his essay about Kunming’s camellias,[ ”Chahua fu” (Ode to the Camellia) written 1961, from Dongfeng di yi zhi. Yang 134-37.] Yang Shuo opens with a discussion with an artist friend about what kind of painting would show the face of the ”motherland” (zuguo). He then turns to his trip to Kunming after returning from travels abroad. <br />
==Gan Fengyu 甘奉玉==<br />
Especially as a ”northerner” he is struck by the beauty of the red camellia flowers around the city and in Huating Temple, where he is escorted by Jin Zhiwen, the landscaper. His attention is drawn to one variety called ”Child’s Face” tongmian. As is almost invariably the case in Yang Shuo essays, the subject he has chosen becomes an opportunity for the author to contemplate the symbolic resonances of its characteristics – in this case the camellia’s sensitivity to proper care, environment and natural enemies, but also the fact that great trees centuries old have been carefully cultivated with hundreds and even thousands of blossoms. A detailed description of the gardener himself provides the author with the key to the signified:<br />
==Gao Mingzhu 高明珠==<br />
I fervently gazed at his hands, hands covered with mud-stained calluses. Then I looked at his face, the wrinkles at the corners of his eyes were cut deep, and it was not necessary to ask about his background: I could guess that he was a middle aged man who had been through a lot. If he waled away from you and into the crowd, he would vanish immediately and it would be very hard to find him again – he was just that kind of very ordinary laborer. But it is just this kind of person, month after month, year after year, exerting mind and body, cultivating flowers and plants with all his effort, beautifying our lives. This is how beauty is created. (Yang, 136)<br />
<br />
==Gong Yumian 龚钰冕==<br />
When author observes a group of schoolchildren who have come to see the camellias, the bond is cemented and the ”paint the face of the nation” riddle is solved – paint the Child Face Camelia.<br />
<br />
What is incongruous in Yang Shuo’s lyricism, in many other examples in addition to these, is that no matter how transparent the symbolism and fervent the message of his essay, there is almost always slight ambivalence introduced by negative elements at the fringes: why does the glorification of socialist progress in ”Taishan’s Highest Peak” have to come at the expense of the famous sunrise? What has Jin Zhiren ”been through” that has deepened his wrinkles, and why should that pain be related to the creation of beauty?<br />
<br />
==Gu Dongfang 顾东方==<br />
'''Liu Baiyu'''<br />
<br />
Liu Baiyu’s transition toward sanwen in the PRC came from the direction of reportage literature. Liu had established some reputation as a novelist on the literary scene through key connections he had made with Ba Jin, Zhang Tianyi, Ye Yiqun and other major figures in the 1930s. But by 1949 it was his reportage collections, including Around the Northeast, The Light Shines Down on Shenyang, Cutting across the Central Plains, and The Torches Glow Red in the Yangtse River that were some of the best known works by a communist writer during the civil war in the late 1940s. <br />
==Guan Qinqing 管钦清==<br />
The late 1950s text ”Lamplight” revisits the experience of the battlefield in a much more peaceful China. ”Lamplight” has a forceful, shrill rhetoric in its development of the image of glowing light through a number of different contexts, from war to socialist economic construction without losing the sense of militant struggle that informed the image of light for Liu from the beginning. [ ”Denghuo” (Lamplight), Liu Baiyu, Hong manao ji (Red agate) (Beijing: Wenhua yishu chubanshe, 1983) 5-11. ] Evidently Liu, though he holds influential positions in the literary establishment of the time, feels alienated by certain elements on the literary scene, particularly in regard to the stigmatization of the experience of the battlefield:<br />
==Gui Yizhi 桂一枝==<br />
. . . nowadays some people treat the subject of war, regardless of right or wrong, regardless of green red black or white always make it look bloody, dark and horrible! They call this ”through the soldier’s eyes,” ”foxhole realism” Hai! This makes those of us who have strapped puttees on our calves and have had the smell of gunpowder about the shoulders want to laugh our heads off. What can you do? There are brave soldiers who fight for what’s right; there are counter-revolutionary murderers; and there are cowardly traitors. Since there are different kinds of soldiers, there have to be different soldier points of view, and there must be different kinds of ”foxhole reality.” Perhaps there are those who would criticize me: how did I get from lamplight to this argument about war, aren’t I getting way off track? Actually, no. The lamplight I am talking about may be a small matter, but it really is a reality of life at war. Getting back to the subject, on the chill wilderness of the Songhua river, trudging through winter snows, wading through summer rapids, from lamplight I was able to understand a certain kind of warmth. (Liu, 7-8)<br />
==Guo Lu 郭露==<br />
"The Brilliance of Spring,"[”Qingchun de shanguang,” written 1959, in Hong manao ji, 23-33.] a lengthy, fu-like essay extolling ten years of socialism in China, manifests many of the distinguishing characteristics of Liu’s post-1949 sanwen. Though written in the wake of the Anti-Rightist Campaign, it casts no shadow on the essay and though there is flower imagery, significantly, it does not emphasize diversity (as in ”hundred flowers”). At about 6,000 characters, it is also much longer than most of Yang Shuo’s essays, which are usually about half that long, particularly those most revered and anthologized. ”The Brilliance of Spring” does not start out with a clearly-defined topic; the occasion or motivation of its composition did not become obvious to me until near the end.<br />
<br />
"春光灿烂"（又名《青春的闪光》，写于1959年，载自《红玛瑙集》，23-33页。）这是一篇颂扬中国十年来社会主义发展的长篇巨作，表现了1949年后其散文的显著特点。即使写于反右运动之后，但其并未受其影响，虽然辞藻华丽，但并未没有强调多样性（如 "百花齐放"）。文章字数在6000字左右，也比杨朔的大多数散文要长得多，一般来说，杨朔的散文都在3000字左右，尤其是那些最受推崇的散文和文集。 "春光灿烂 "一开始并没有明确的主题，制造结尾我才明白它的创作场合和动机。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 08:01, 9 December 2020 (UTC)<br />
<br />
"春天的辉煌"，[《庆春德山岗》，写于1959年，载《红玛瑙集》，23-33页。]这是一篇颂扬中国社会主义十年的长篇文章，表现了刘勰1949年后散文的许多显著特点。 虽然写于反右运动之后，但没有给文章蒙上阴影，虽然有花的意象，但显著的是，它没有强调多样性（如 "百花"）。 它的字数在6000字左右，也比杨朔的大多数散文要长得多，一般来说，杨朔的散文都在一半左右，尤其是那些最受推崇的散文和文集。 "春光灿烂 "一开始并没有明确的主题，它的创作场合或动机直到接近尾声时我才明白。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 09:23, 9 December 2020 (UTC)<br />
<br />
==Han Haiyang 韩海洋==<br />
The visualization with which the text begins juxtaposes a dawn construction scene complete with a handsome, rugged construction worker in Tian’anmen square with author’s memories of other occasions when he was ”right here, in this spot!” including most significantly, a vision of a Japanese tank rolling up from Qianmen, its treads gouging scars in the ground. Liu also includes memories of the entry of the People’s Liberation Army into Beijing, and the ceremony at which Mao Zedong officially established the People’s Republic, but the author moves from one impression-layer to the next vaguely and ambiguously, punctuated with the refrain ”Here! It was right here!” <br />
==Han Wanzhen 韩宛真==<br />
Liu makes a conspicuous gesture away from the scene of Tian’anmen to other significant spaces including oilfields in the Western deserts, a poignant scene of a mother sending her son off to the Korean war, Anshan the ”city of steel,” a humble Party meeting among lumberjacks taking place in a shack deep in the forest far from Beijing, and other sites of significant material and spiritual progress in the PRC. As the essay progresses, a new motif is picked up from the contemporary Tian’anmen scene and repeated with increasing frequency: the ”radiant red face and brilliant eyes” of the young socialist citizens whose verbal pictures Liu paints. There is much hyperbole and the extraordinary breadth of subject matter, convering ten years of socialist achievement packaged in spatial-visual tableaux, like a memorial display case or monument, which was the usual strategy of essays and reportage about the Korean War.<br />
<br />
刘白羽很明显地从天安门这一场景转向其他的景色描写，包括西部沙漠的油田，一个母亲送别儿子去参加朝鲜战争的辛酸场景，“钢都”鞍山，远离北京的深山密林中召开的一次党员会议以及其他的中国的重要的物质遗迹以及以及精神进步。随着文章的不断推进，一个新的主题从当代天安门的场景中产生，并以越来越高的频率重复着。在刘白羽的描述中，年轻的社会主义公民“红光满面，双眼炯炯有神”的口头画面。夸张的成分越多，题材的广度就非同一般，将十年的社会主义成就用空间和视觉的表象来包装起来，就像纪念展柜或纪念碑一样，这是有关朝鲜战争的文章和报道的惯用策略。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 10:52, 11 December 2020 (UTC)<br />
<br />
==He Changqi 何长琦==<br />
Despite the desire to come into close contact with the masses through genuine experiences, it was more common for writers to come into contact with workers, peasants and soldiers through the organizational activities and connections of the Communist Party. In Liu Baiyu’s essays from the 1950s and 60s, you can feel the author incongruously straining to make the most of his experience (straining to maximize its feeling of authenticity) and the characters he describes.[ ”Xie zai taiyang chu sheng de shihou” (Written as the Sun Begins to Rise), Hong manao ji 34-52 [written 1959?]. ] On the level of subject matter, since the (model) workers etc. he writes about are models and leaders, already part of the (embodiments of the) local Communist Party administrative apparatus, they too are straining to give the correct impression, put the right spin on their experiences and ideas, to behave in the way expected of them.<br />
==Hu Baihui 胡百辉==<br />
'''Qin Mu'''<br />
<br />
Qin Mu’s case might be distinguishable from the others by virtue of the fact that he established himself as a satirical (zawen) columnist during the civil war, and of course satire in general had to go after 1949.[ Interestingly, Qin Mu continued to write zawen in the 1950s and beyond, publishing a very popular collection in 1960 entitled Yihai shibei (Gathering Shells by the Sea of Art). By then Qin’s zawen were not combative, but expository in nature, reflections on principles of artistic creation, so in a way Qin had redefined the zawen genre for himself. The sanwen collection Hua cheng was published at roughly the same time as Yihai shibei and was distinguished by the author himself as ”more lyrical” than the ”expository” pieces in Yihai shibei. Comparing the essays therein with those of Hua cheng, one is struck by formal differences (the Yihai shibei pieces are much shorter than those in Hua cheng) and by the almost complete lack of figurative or descriptive language in Yihai shibei. However difficult it might be for us to define the differences between zawen and sanwen now, it seems clear that Qin Mu had a clear idea in his own literary practice.] Fortunately he had been accustomed to making fun of Americans and the Guomindang which continued to be safe and politically correct targets in the 1950s, but he had to find positive things to write about as well, and considering his background and the ambiguity of his relationship with the Communist Party, this must have been a difficult transition for him, more difficult than it was for those who were already linked up with the party for years in Yan’an and other base areas.<br />
==Hu Huifang 胡慧芳==<br />
In his 1960 essay ”Earth,” (Tudi), Qin Mu makes a figurative connection between earth how handfuls of earth can serve as symbols of wealth, power, sovereignty, political positions. Part of the visualization involves (like Liu Baiyu) aerial views. As war with its arial reconnaisance and bombing transformed the concept of China’s space into a contiguous whole rather than a network of locales, the wider availability of air travel in the 1950s added a visual dimension to this contiguity that reinforces the connection between earth, China’s physical expance, the map of China, and the concept of nation:<br />
<br />
秦牧在他1960年发表的论文《地球》（土地）中，将地球上的少数几个人如何象征着财富，权力，主权，政治地位作为形象的联系。 可视化的一部分涉及（如刘白玉）鸟瞰图。 随着战争的轰炸和轰炸将中国空间的概念转变为一个连续的整体，而不是一个地点网络，1950年代更广泛的航空旅行为这种连续性增加了视觉上的意义，从而加强了地球与中国物质扩张、中国地图和国家概念之间的联系 。<br />
--[[User:Hu Huifang|Hu Huifang]] ([[User talk:Hu Huifang|talk]]) 03:57, 9 December 2020 (UTC)<br />
<br />
在他1960年的文章《土地》中，秦牧把土地比喻成财富、权力、主权和政治地位的象征。部分可视化包括(如刘白玉)空中视图。随着战争的勘察和轰炸，中国的太空的概念转变成一个连续的整体,而不是一个地区的网络,航空旅行的更广泛的可用性在1950年代增加了一个视觉维度，强化了地球之间的联系,中国物质扩张,中国的地图,和国家的概念:--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 04:11, 9 December 2020 (UTC)<br />
<br />
秦牧在1960年的文章《地球》（Tudi）中，将地球如何撮合成财富、权力、主权、政治立场的象征做了形象化的联系。 部分视觉化涉及（像刘白羽一样）鸟瞰图。 由于战争的侦察和轰炸将中国的空间概念转化为一个连续的整体，而不是一个地点网络，20世纪50年代更广泛的航空旅行为这种连续性增加了一个视觉维度，加强了地球、中国的物理扩张、中国地图和国家概念之间的联系。--[[User:WuQiong|WuQiong]] ([[User talk:WuQiong|talk]]) 14:47, 9 December 2020 (UTC)<br />
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==Hu Jin 胡瑾==<br />
Once I gazed out an airplane window straight down upon the Pearl River delta; the heavens were crystal clear and I looked down and couldn’t help but cheer out loud because the Pearl River delta looked so magnificent that words couldn’t even describe it. The network of rivers and lakes shimmered in the sunlight while the earth looked like a piece of dark green velvet. The roads seemed as straight as if they had been sliced with a knife while the fields looked as neat as a chessboard. Wow! A hundred thousand years ago people looked to the skies for gods and miracles, but today the real miracle is taking place on the earth below.[ Qin Mu, Hua cheng (Guangzhou: Zuojia chubanshe, 1961) 17-18.]<br />
==Ji Tiantian 纪甜甜==<br />
Many of Qin Mu’s essays in the collection Hua cheng (City of Flowers) imaginatively recreate an (occasionally ancient) historical scene, in a specific place the essay focuses on that the author is observing today (or at least gives that impression) like Liu Baiyu’s ”right here on this spot” refrain. In his 1956 essay ”Lyric on the Altar of the God of Grain,” the earthen, square altar referred to in the title is in Zhongshan park in Beijing, and was where aristocrats were traditionally enfoeffed by the emperor.[ Qin, 21-31.] In many ways, this is a continuation of the previous essay (”Earth”), extending reflections on the material symbolism of earth and the glorious wisdom of the ancients.<br />
<br />
在《花城》这一散文集中，秦牧的许多文章都是在特定的地方，以想象的方式再现了一个历史场景（有时是古代的），即作者如今仍能观察到的某个特定的地方（或者至少给人这样的印象），就像刘白羽的叠句“就在这里”一样。在他1956年的散文《谷神祭坛抒情诗》中，标题中提到的土方祭坛位于北京的中山公园，是传统上皇帝分封贵族的地方。[秦，21-31.] 在许多方面，这是对前一篇文章（《大地》）的延续，扩展了对大地的物质象征和古人的光辉智慧的思考。--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 09:22, 10 December 2020 (UTC)<br />
<br />
在《花城》这一散文集中，秦牧的许多文章都是在特定的地方，以想象的方式再创造一个历史场景（有时是古代的），即作者如今正在观察的某个特定的地方（或者至少给人这样的印象），就像刘白羽的叠句“就在这里”一样。在他1956年的散文《谷神祭坛抒情诗》中，标题中提到的土方祭坛位于北京的中山公园，在古代是皇帝分封贵族的地方。[秦，21-31.] 在许多方面，这是上一篇文章（《大地》）的延续，扩展了对大地的物质象征和古人的光辉智慧的思考。--[[User:Jiang Fengyi|Jiang Fengyi]] ([[User talk:Jiang Fengyi|talk]]) 09:42, 11 December 2020 (UTC)<br />
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==Jiang Fengyi 蒋凤仪==<br />
<br />
This essay distinguishes itself by its relentless return to the altar itself, its self-conscious admiration of the brilliance of the ancients (with overtones of ethnic and cultural pride and reconciliation with the premodern culture of China) as well as a shrilly specific emphasis on unity as territorial sovereignty (”Once we liberate Taiwan and a few coastal islands, [our territorial] unity’s scope will be even more unprecedented.” 30)<br />
<br />
Qin Mu is at his most characteristic, though, in writing educational essays (zhishi xiaopin). Also known as scientific xiaopin, the character of such writings would seem to be defined by their subject matter. [ Another writer of the post-Hundred Flowers period that writes a lot in this vein is Ma Nancun (Deng Tuo), whose popular Yanshan yehua column in Beijing Wanbao lasted for years and was published in four volumes in book form.] But I would like to suggest that the transmission of modern scientific knowledge in these texts is not an end in itself, but rather one answer to the question of ”what to write about?” in socialist sanwen. And it conveys (in addition to the knowledge or information), a certain scientistic, post-industrial atmosphere of enthusiasm that is a style as much as content.<br />
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这篇文章的与众不同之处在于，它不遗余力地回到祭坛本身，自觉地仰慕古人的辉煌(带有民族和文化自豪感以及与中国前现代文化结合的色彩)，且明确强调领土的主权统一。("一旦我们解放台湾和几个沿海岛屿，[我们的领土]统一的范围将更加空前绝后"。30)<br />
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秦牧最有特色的是教育随笔（知识小品），也被称为科学随笔，这种随笔的特点由其主题决定。[ 百花齐放·百家争鸣期后，另一位在这方面写作较多的作家是马南邨(邓拓)，他在北京晚报上的《燕山夜话》专栏持续多年撰写文章，并出版了四卷书。] 但我想说的是，在这些文字中传递现代科学知识本身并不是目的，而是对社会散文中 "写什么？"这个问题的一个回答。而且它传达的（除了知识或信息外）是某种科学的、后工业化的热情环境，它展示风格的同时，也表达了内容。--[[User:Jiang Fengyi|Jiang Fengyi]] ([[User talk:Jiang Fengyi|talk]]) 09:29, 11 December 2020 (UTC)<br />
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==Jiang Hao 姜好==<br />
Qin Mu’s ”Xing xia” (Under the Stars, 1958)[ Qin, 49-60.] begins as a sweeping exploration of stars, moving from the universal experience of gazing at the skies and wondering about the questions of existence to the cultural perspectives of the beliefs and lore of the ancients and finally to the scientific perspective of the astronomical knowledge gathered in recent centuries, decades and years that confirm the author’s faith in science and industrial modernity. The scientific knowledge in fact becomes a context or background against which to look back with some disdain at the superstitious quality of premodern beliefs, not only about the structure of the cosmos, but the extensions of such speculation into areas of human destiny and supernatural beliefs.<br />
<br />
秦牧的《星下集》(1958年)[ 秦，49-60.]以扫视星空的方式开始，从凝视天空、疑惑存在问题的普遍经验，到古人信仰和传说的文化视角，最后到近百年、数十年来收集的天文知识的科学视角，证实了作者对科学和工业现代性的信仰。科学知识实际上成为一种背景，在这种背景下，我们对前现代信仰的迷信特质有些不屑一顾，不仅是对宇宙结构的猜测，而且这种猜测延伸到人类命运和超自然信仰的领域。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 03:33, 10 December 2020 (UTC)<br />
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秦牧的《星下集》(1958年)[ 秦，49-60.]以扫视星空的方式作为开端，然后写到凝视天空、疑惑存在问题的普遍经验，又至古人信仰和传说的文化视角，最后到近百年、数十年来收集的天文知识的科学视角，证实了作者对科学和工业现代性的信仰。科学知识实际上成为一种背景，在这种背景下，我们对前现代信仰的迷信特质有些不屑一顾，不仅是对宇宙结构的猜测，而且这种猜测延伸到人类命运和超自然信仰的领域。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 09:24, 10 December 2020 (UTC)<br />
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==Jiang Qiwei 蒋淇玮==<br />
Reading this essay one can see that one of the keys to Qin Mu’s popularity lay not in his conspicuously Marxist-Leninist politics, but in his sweeping, timeless, universal and seemingly all-inclusive scope of vision and contemplation. Many or most of his essays give an exhilarating sense of vastness.<br />
<br />
But this essay does not reach its completion without being recontained, as are Yang Shuo’s landscape meditations, in a political context. Written in the early years of Soviet space exploration, it seems obvious to Qin Mu that Soviet success in this area and the US’s failure is a clear sign of the direction of history. He argues with almost excessive rhetorical force that the failure of space exploration and science in general under capitalism signifies the inability of the capitalist world view to free itself from outmoded beliefs, while socialism is easily and innocently aligned with scientific achievement and progress.<br />
==Kang Haoyu 康浩宇==<br />
Qin Mu’s often shrill diatribes on historical materialism and Marxism-Leninism in educational essays (zhishi xiaopin) like this one, or about the history of overseas Chinese or the cosmic theories of warring states philosophers is an incongruous, inverted reflection of Qin’s perennial status as an outsider to the PRC socialist literary orthodoxy, being victimized by literary officials like Liu Baiyu in the anti-rightist campaign and only being admitted to the Communist Party in 1962. It is in his attempts to contain an ambitious gaze that can encompass human and natural history and the furthest reaches of space in a historicized polemic about the supremacy of Marxism-Leninism in the post war years that the incongruity of Qin Mu’s lyricism manifests itself.<br />
==Kang Lingfeng 康灵凤==<br />
'''Conclusion'''<br />
<br />
The question of whether the ”real” world corresponds to the world these authors describe and narrate is moot; through the act of seeing or imagining the world as they do, they helped create the socialist world. These authors did not slavishly obey orders, writing from formulae they were provided by superiors and other writers; they willingly engaged in the procedures of research and composition that were part and parcel of communist education and literary practice; what they wrote followed from their training, it was the logical and organic extension of that training. They helped write the socialist world into existence.<br />
==Kong Xianghui 孔祥慧==<br />
Slavoj Zizek’s interpretation of Pascal that belief can actually emerge from deliberately going through the motions of ritual and imitating the faithful, and Zizek’s further point that ”reality” in any society is produced by ideological fantasies peculiar to it, suggest a similar interpretation of socialist sanwen.[ Slavoj Zizek, The Sublime Object of Ideology (London: Verso, 1989) 38-43.] Going through the ritual motions of faith, the individual already believes without realizing it, he argues, and then it is only a matter of time before that belief gradually takes control of the conscious mind. But within that ideological fantasy that is the representation of social reality, there are at the fringes and in the shadows suggestions of the impossibility of the vision. What I have referred to as the ”incongruous” in Yang Shuo, Liu Baiyu and Qin Mu are those almost unconscious suggestions tainting the pristine vision.<br />
==Kong Yanan 孔亚楠==<br />
Reading literature from the first seventeen years of the People’s Republic of China requires as much attention to practices within the socialist orthodoxy as to dissidents and victims. Against the prevalent view that socialist literary culture in China was a self-contained system introduced from the Soviet Union as if into a vacuum, socialist sanwen speaks to the mutability of that literary culture and the voice of individual writers in its development, however much sanwen may have been used for propaganda and indoctrination, it retained an ambiguity and reserve inherent in the genre since before the War gainst Japan. Above all, I think this speaks to the enormous importance of various forms of sanwen in modern Chinese literary culture in general, and any general apprach to the modernn Chinese essay must further explore the legacy of socialist sanwen, particularly as today’s sanwen writers for the most part read the works of Yang Shuo, Liu Baiyu and Qin Mu in their middle school textbooks.<br />
==Lei Fangyuan 雷方圆==<br />
'''Tradition as Construct and the Search for a Modern Identity: A Reading of Traditional Gestures in Modern Chinese Essays of Place ''' [ This article is an extended version of the paper “The Self in the Landscape: Chinese Essays of Place in the Republican Era (1912-1949)” delivered at the conference The Modern Chinese Literary Essay: Defining the Self in the 20th Century, held in Achern, Germany, August 25-27, 2000.]<br />
<br />
''Alexandra R. Wagner''<br />
<br />
'''Abstract'''<br />
Zhu Ziqing’s “The Qinhuai River Amidst the Sound of Oars and Shadows of Lamps” (Jiangsheng dengyingli de qinhuaihe, 1923), Yu Dafu’s “Spring Day on Diaotai” (Diaotai de chunzhou, 1932), and Fang Lingru’s “Travel Notes from the Langya Mountain” (Langyashan youji, 1936) are three modern Chinese essays in which place and memory serve as the main textual and conceptual elements through which the writers’ negotiation of identity and search for meaning unfolds. Examining these “essays of place” with a focus on the dynamics between place, on the one hand, and personal as well as cultural memory, on the other, challenges the prevailing views of modern travel or landscape essays as either lyrical evocations of scenery, backdrops for personal experiences and thoughts, or sources for information on locations.<br />
==Lei Kuangxi 雷旷溪==<br />
The aggregation of cultural and personal memory in these essays foregrounds the skepticism and uncertainty that characterize the mindset of Chinese writers situated in a transitional period moving from tradition to modernity. By questioning apparent meaning and literary convention, the essays are ultimately texts on writing as a continuous and open-ended exploration. <br />
<br />
Examining the “traditional gestures” central to the essays by Zhu, Yu, and Fang most prominently demonstrates this questioning of apparent meaning. Activities closely tied to places, such as climbing mountains, traversing lakes and rivers, and contemplating past history during visits to ruins and other sites are highly reminiscent of poetic onventions that have informed the long pre-modern literary history of travel and landscape writings.<br />
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这些文章中文化和个人记忆的聚合，凸显了处于传统向现代过渡时期的中国作家心态的怀疑和不确定性。通过对表面意义和文学传统的质疑，这些文章归根结底是关于写作的文本，是一种持续而开放的探索。<br />
<br />
审视朱、余、方三家文章中的 "传统姿态"，最突出地体现了这种对表层意义的质疑。与地方密切相关的活动，如爬山、穿越湖泊、河流，以及在参观遗迹等过程中对过去历史的思考等，都让人高度联想到在漫长的前现代文学史上的游记和山水文章的诗学传统。--[[User:Lei kuangxi|Lei kuangxi]] ([[User talk:Lei kuangxi|talk]]) 05:41, 9 December 2020 (UTC)Lei Kuangxi<br />
<br />
这些文章中文化记忆和个人记忆的聚集，突出了处于从传统向现代过渡时期的中国作家的怀疑和不确定性特征。通过对表面意义和文学传统的质疑，这些文章最终成为关于写作的文本，是一种持续的、开放式的探索。<br />
<br />
对朱先生、于先生和方先生所著文章的核心“传统手势”的研究，最突出地证明了对表面意义的质疑。与地方紧密相连的活动，如爬山、穿越湖泊和河流，以及在参观遗迹和其他遗址时思考过去的历史，都让人联想到在漫长的前现代文学史的的游记和山水文章的诗学传统。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 07:19, 9 December 2020 (UTC)<br />
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==Li Haiquan 李海泉==<br />
As manifestations of cultural memory, such activities are more than simply concrete actions; they are gestures, i.e. “acts made as a sign of attitude.” These traditional gestures suggest an affinity between pre-modern and modern texts, yet at the same time, the essays consistently question the significance and consequence of this apparent affinity. This questioning is achieved, first, by the authors’ encounters with people inhabiting the landscape, second, by introducing elements of imperfection and incompletion throughout the essays, and, third, by the self-referential aspects of the essays.<br />
<br />
作为文化记忆的表现形式，这些活动不仅仅是具体的行动。它们是手势，也就是“态度表征的行为”。这些传统手势表明了前现代文本和现代文本之间的密切关系，然而，同时这些文章始终对这种明显的亲和力的意义和结果存在质疑。这种质疑的实现，首先是通过作者与居住在这片风景中的人们的相遇；其次，通过在文章中引入不完美和不完善的元素；第三，通过文章的自我参照。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 01:57, 10 December 2020 (UTC)<br />
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作为文化记忆的表现形式，这种活动不仅仅是简单的具体行动，而是一种姿态，即 "作为一种态度的标志而做出的行为"。这些传统的姿态暗示了前现代和现代文本之间的密切关系，但与此同时，这些文章一直在质疑这种明显的密切关系的意义和后果。这种质疑的实现，一是通过作者与居住在风景中的人的相遇；二是通过在文章中引入不完美和不完整的元素；三是通过文章的自述来实现。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 03:36, 10 December 2020 (UTC)<br />
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==Li Lili 李丽丽==<br />
Adopting traditional gestures of contemplating place and past can be seen as an attempt to place the author in a privileged and thus assured position, offering him a way to authoritatively define himself within, yet separate from, his surroundings. However, encounters with people inhabiting the places make the author “interact” with these places. Rather than being objects of perception and contemplation only, places become parts of the perceiving and contemplating subject. The idea of place as distinct from the observer, providing a setting against which he can define himself as well as measure the changing times is deceptive.<br />
采用传统的姿态来思考地方和过去，可以看作是将作者置于一种特权地位，从而保证他的地位，为其提供了一种根据周围环境给自己定义，但又与之分离的权威方式。然而，与居住在这些地方的人的相遇，使作者与这些地方产生了 "互动"。地方不只是感知和思考的对象，而是成为感知和思考主体的一部分。将地方与观察者区分开来，提供一个环境，让观察者可以据此来定义自己以及衡量时代的变化，这种想法是具有欺骗性的。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 04:38, 11 December 2020 (UTC)Li Lili<br />
<br />
==Li Lingyue 李凌月==<br />
In addition, elements of imperfection and incompletion disrupt the narrative in these essays and thus similarly question the reliability of traditional gestures in the search for stable definitions of selves. Self-referential aspects of the texts also draw attention to the essays’ constructedness, thus questioning the idea that the texts have a single, accurate (and thus authoritative) interpretation and significance.<br />
<br />
In sum, an “ironic” reading of the traditional gestures in these essays of place foregrounds the concept of tradition as a vital part and construct needed to engage in a discourse on tradition and modernity from which modern texts ultimately evolve.<br />
==Li Liqin 李丽琴==<br />
<br />
Zhu Ziqing’s “The Qinhuai River Amidst Sounds of Oars and Shadows of Lamps” (''Qinhuaihe''), Yu Dafu’s “Spring Day on Diaotai” (''Diaotai''), and Fang Lingru’s “Travel Notes from Langya Mountain” (''Langyashan''), are three notable essays of place in which place and memory serve as the main conceptual elements through which the writers’ negotiation of identity and meaning unfolds. By questioning apparent meaning and literary convention, the texts become ultimately texts on writing as a continuous endeavor and exploration and thus texts on the open-ended nature of essays. <br />
<br />
In the essays, the authors engage in activities such as climbing mountains, traversing rivers, and contemplating history and historical figures while visiting ruins and other sites. <br />
<br />
Zhu Ziqing’s ''Jiangsheng dengyingli de Qinhuaihe'', written in 1923, was first published in the January 25, 1924 issue of ''Dongfang zazhi'' (Eastern Miscellany, founded in 1904). （文献无需翻译） <br />
<br />
Yu Dafu’s ''Diaotai de chunzhou'', written in August 1932, first appeared in the inaugural issue of the journal ''Lunyu'' (Analects), on September 16, 1932. <br />
<br />
Fang Lingru’s ''Langyashan youji'' was written in April 1936 in Nanjing. Reprints in contemporary essay anthologies are taken from Fang’s essay collection Xin (Letters) published in 1945.（文献无需翻译）<br />
<br />
In this paper, the terms “writer” and “author” are used interchangeably.（文献无需翻译）<br />
<br />
朱自清的《浆声灯影里的秦淮河》（《秦淮河》）、郁达夫的《钓鱼台的春昼》（《钓鱼台》）和方令孺的《琅琊山游记》（ 《琅琊山》）是三篇有关地点的著名散文。在这几篇文章中，地点和回忆是主要的概念性元素，作者通过这些元素来具体展开关于身份认同以及具体含义的阐述。通过质疑明显的含义和文学习俗，这些文本最终象征着作者的不懈努力与探索，因此成为了文本的开放性文本。<br />
<br />
在这几篇散文中，作者在参观历史遗址时都参加了诸如爬山、过河、对历史以及历史人物进行深思的活动。<br />
<br />
Zhu Ziqing’s ''Jiangsheng dengyingli de Qinhuaihe'', written in 1923, was first published in the January 25, 1924 issue of ''Dongfang zazhi'' (Eastern Miscellany, founded in 1904). （文献无需翻译） <br />
<br />
Yu Dafu’s ''Diaotai de chunzhou'', written in August 1932, first appeared in the inaugural issue of the journal ''Lunyu'' (Analects), on September 16, 1932. <br />
<br />
Fang Lingru’s ''Langyashan youji'' was written in April 1936 in Nanjing. Reprints in contemporary essay anthologies are taken from Fang’s essay collection Xin (Letters) published in 1945.（文献无需翻译）<br />
<br />
In this paper, the terms “writer” and “author” are used interchangeably.（文献无需翻译）--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 11:26, 8 December 2020 (UTC)<br />
<br />
朱自清的《桨声灯影里的秦淮河》（秦淮河）、郁达夫的《钓鱼台上的春昼》（钓鱼台）、方灵如的《琅琊山游记》（琅琊山），这是三篇著名的关于地点的散文，其中地点和记忆是主要的概念要素，通过这些要素对作家的本体和意义的商讨逐步展开。通过对表面意义和文学惯例提出质疑，这些文本最终成为关于写作的文本，作为作者不断的努力和探索的一种象征，这些文本成为了关于散文开放性的文本。<br />
<br />
在这些散文中，作者在参观遗址和其他地方时，还参与了登山、穿越河流、思考历史和历史人物等活动。<br />
--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 04:52, 9 December 2020 (UTC)Xiao Yining<br />
<br />
朱自清的《桨声灯影里的秦淮河》（秦淮河）、郁达夫的《钓台上的春昼》（钓台）、方灵如的《琅琊山游记》（琅琊山），这是三篇著名的关于地点的散文，其中地点和记忆是主要的概念要素，通过这些要素对作家的本体和意义的商讨逐步展开。通过对表面意义和文学惯例提出质疑，这些文本最终成为关于写作的文本，作为作者不断的努力和探索的一种象征，这些文本成为了关于散文开放性的文本。--[[User:Lin Min|Lin Min]] ([[User talk:Lin Min|talk]]) 11:53, 10 December 2020 (UTC)<br />
<br />
==Li Luyi 李璐伊==<br />
For example, all three essays contain elements reminiscent of the poetic convention of contemplating the past (''huaigu''), often conveying regret over gone times and places. Images exposing the transience of human life in an enduring landscape suggest the writer’s uncertainty about the present and future, implying his desire to find a more lasting place within his existing surroundings. <br />
<br />
In their apparent affinity to poetic conventions, traditional gestures seem to promise the writer a degree of authority and certainty in observing and interpreting surroundings and thus in determining his position and role in them. An ''ironic'' understanding and reading of such gestures in Zhu, Yu, and Fang's essays however, exposes the concept of tradition as construct indispensable for a discourse on modernity. <br />
<br />
Evoking and sharing the cultural memory of place writing, Zhu, Yu, and Fang’s essays not only contain, but also constitute traditional gestures.（文献无需翻译） <br />
<br />
FFor a concise explication of this poetic convention, see Hans H. Frankel, ''The Flowering Plum and the Palace Lady: Interpretations of Chinese Poetry'' (New Haven and London, 1976), chapter 9 “Contemplation of the Past.”（文献无需翻译）<br />
<br />
==Li Meng 李梦==<br />
<br />
Modern texts evolve from a questioning and reassessment of well-established meaning and value, rather than from a mere rejection of what are perceived to be traditional notions, customs, and ideals. Once tradition is divested of its absolute claim and subject to interpretation and reconstruction, modernity can emerge. <br />
<br />
Generally, the term “gesture” describes an activity as “something done to convey one’s intentions or attitude.” The traveler’s activities are more than actions that have an obvious purpose, such as getting to a location or viewing a certain site. Roland Barthes’ notion of gestures in writing and writing as gesture suggests the multiplicity of meaning within essays of place and ultimately bears out the idea of essays of place as texts on writing. In ''The Responsibility of Forms'', Roland Barthes describes “gesture” in art as<br />
<br />
“Gesture.” Def.2. ''Oxford American Dictionary''. New York: Avon Books, 1980. （文献无需翻译）<br />
<br />
''The Oxford English Dictionary'' defines “gesture” as “a move or course of action undertaken as an expression of feeling or as a formality; especially a demonstration of friendly feeling, usually with the purpose of eliciting a favorable response from another.” Def.4.b. ''The Oxford English Dictionary''. 2nd Ed. (Clarendon Press: Oxford, 1989).（文献无需翻译）<br />
<br />
==Li Yongshan 李泳珊==<br />
[s]omething like the surplus of an action. The action is transitive, it seeks only to provoke an object, a result; the gesture is the indeterminate and inexhaustible total of reasons, pulsions, indolences which surround the action with an atmosphere [. . .]. Hence, let us distinguish the message, which seeks to produce information, and the sign, which seeks to produce an intellection, from the gesture, which produces all the rest (the “surplus”) without necessarily seeking to produce anything. <br />
<br />
Traversing mountains and lakes are activities with a concrete objective. As “gestures” or “surplus action,” those activities are signs of attitudes that in Zhu, Yu, and Fang’s essays ultimately serve to constantly question and change meaning by providing possibility instead of demarcation of meaning and signification. <br />
<br />
Barthes, Roland. “''[Readings: Gesture] Cy Twombly: Works on Paper.” The Responsibility of Forms''. By Barthes. Trans. Richard Howard, (Berkeley and Los Angeles: University of California Press, 1985) 160.（文献无需翻译）<br />
<br />
According to Roland Barthes, every text is ultimately a product of gestures Discussing the work of American painter Cy Twombly (b. 1928), Roland Barthes furthermore says about the workings of gestures:（文献无需翻译） <br />
<br />
[t]he artist [ . . . ] is by status an “operator” of gestures: he seeks to produce an effect and at the same time seeks no such thing; the effects he produces he has not obligatorily sought out; they are reversed, inadvertent effects which turn back upon him and thereupon provoke certain modifications, deviations, mitigations of the line, of the stroke. Thus in gesture is abolished the distinction between cause and effect, motivation and goal, expression and persuasion (Barthes 160).（文献无需翻译）<br />
<br />
==Li Yu 李玉==<br />
<br />
Zhu Ziqing’s ''Qinhuaihe'' describes a pleasure excursion on the Qinhuai River he and his friend Yu Pingbo embark on one summer evening. Singsong girls and their musicians, offering their services to passengers in the roaming boats, provide popular entertainment on the river. Zhu and Yu try to enjoy the atmosphere produced by a combination of natural scenery, history, lantern lights, and sound of oars and of music. Despite mingling with other boats whose passengers happily solicit the singsong girls’ services, they remain passive observers. Zhu's narrative culminates in his and Yu’s direct encounter with the singsong girls, who approach them to solicit business. This encounter mortifies and confounds Zhu, turning the trip into a disconcerting experience. Both Zhu and Yu reject the singsong girls’ solicitations, and soon after the encounter, they head back to the pier. <br />
==Lin Min 林敏==<br />
Yu Dafu’s ''Diaotai'' describes his travels in the countryside after having hurriedly left Shanghai to avoid being rounded up by Nationalist forces in the spring of 1931. Watching boats taking locals to their ancestral graves, Yu decides to visit his hometown in time for the Qingming festival. After only a few days with relatives and friends however, he becomes restless and leaves for a trip to Diaotai (Fishing Terrace) on Fuchun Mountain. He stops over at Tonglu for the night and despite the late hour climbs Tongjun Mountain located across the river. The next day, Yu visits the memorial hall on Fuchun Mountain dedicated to the Eastern Han recluse Yan Ziling and then climbs the famous Diaotai.<br />
<br />
郁达夫的《钓台的春昼》一书中，描写了1931年春天他为逃避国民党军队的抓捕，匆匆离开上海后在乡下的旅行的故事。郁达夫看见船只把过世的当地人带回祖墓埋葬，于是他决定在清明节前回到家乡。 然而，与亲戚和朋友团圆几天之后，他变得躁动不安，便前往富春山钓台旅行。 他停留在桐庐过夜，尽管天色已晚，他爬上横跨在河面的桐郡山。 第二天，郁达夫参观了富春山纪念东汉隐士严子陵的纪念馆，攀登了著名的钓台。--[[User:Lin Min|Lin Min]] ([[User talk:Lin Min|talk]]) 11:51, 10 December 2020 (UTC)<br />
<br />
郁达夫的《钓台的春昼》描述了他在1931年春天为避免被国民党军队围捕，匆忙离开上海后在农村的旅行。看着载着当地人去往他们祖坟的船只，郁达夫决定在清明节的时候回家乡看看。然而，在与亲戚朋友相处几天后，他变得焦躁不安，便前往富春山的钓台。他在桐庐停留了一夜，尽管时间已晚，他还是爬上了河对岸的桐君山。第二天，郁达夫参观了富春山纪念东汉隐士严子陵的纪念馆，攀登了著名的钓台。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 13:50, 10 December 2020 (UTC)<br />
<br />
==Lin Xin 林鑫==<br />
Fang Lingru and a group of friends visit various historic sites scattered in the mountains they traverse during a spring outing. The most famous site is the pavilion named by Ouyang Xiu and celebrated in his famous ''An Account of the Pavilion of the Drunken Old Man'' (Zuiweng ting ji). The group decides to stay overnight at the ''Temple of Cultivation'' (Kaihua si), located deeper in the mountains, and spends the rest of the day touring the mountains and their cultural imprints guided by a monk. In the evening, the friends enjoy the nocturnal atmosphere and quietude of temple and mountains. The next day, the day of the Qingming festival, the group tours two more mountains before returning to Nanjing in the evening.<br />
<br />
在一次春游中，方令孺和一群朋友参观了散落在山间的诸多历史遗迹，其中最著名的景点是欧阳修在被广为流传的《醉翁亭记》中所命名的亭子。大家决定在深山中的开化寺过夜，并在僧人的带领下游览山中的文化古迹。傍晚时分，友人们都沉醉在寺庙和山林的夜色与静谧中。第二天，也就是清明节当天，又游览了两座山，傍晚时分才返回南京。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 06:36, 10 December 2020 (UTC)<br />
<br />
<br />
在一次春游中，方令孺和一群朋友参观了散落在山间的诸多历史遗迹，其中最著名的景点是欧阳修在被广为流传的《醉翁亭记》中所命名的亭子。大家决定在深山中的开化寺过夜。在休息之前，众人在僧人的带领下游览山中的文化古迹。傍晚时分，友人们都沉醉在寺庙和山林的夜色与静谧中。第二天，也就是清明节当天，大家又游览了两座山，傍晚时分才返回南京。--[[User:Liu Yiyu|Liu Yiyu]] ([[User talk:Liu Yiyu|talk]]) 09:48, 10 December 2020 (UTC)Liu Yiyu<br />
<br />
==Ling Zijin 凌子瑾==<br />
All three essays contain attempts to adopt gestures of contemplating times and places while traversing varied landscapes. Yet, three elements in the essays destabilize significance and consequence of those gestures, undermining their power to confirm identities and signaling the questioning nature of the texts. These three elements are first the authors’ encounters with people inhabiting the landscape, second, elements of incompletion and ambiguity that unsettle the traditional gestures, and, third, as supplementary elements, the essays’ self-referential strategies. The following readings of Zhu, Yu, and Fang’s essays explain and illustrate one of each of these elements respectively.<br />
==Liu Bo 刘博==<br />
'''Encounters with People in Zhu Ziqing’s Qinhuaihe'''<br />
<br />
Encounters with people populating the landscape have two effects. First, these encounters force the author to interact with the landscape. It becomes impossible for him to demarcate his position and identity by contemplating places from an autonomous vantage point. Zhu and Yu’s encounter with the singsong girls is the central human encounter in Zhu’s ''Qinhuaihe''. Initially, the singsong girls’ presence on the river does not appear to displease or disconcert Zhu. However, he maintains this sanguine perception by keeping a distance to the singers’ boats. The distance allows him to assume the traditional gesture of traversing a river to take in and contemplate its scenery and history from an independent viewpoint.<br />
<br />
It is important to point out that a clear distinction between traveler and landscape does not mean the travelers’ disassociation from his surroundings. Rather it points to the clear demarcation of positions and roles necessary to form a stable unified whole from two distinct units.(文献无需翻译)<br />
==Liu Jinxingqi 刘金惺琦==<br />
The encounter with the singsong girls witnessed by other passengers unsettles gesture and atmosphere. By diminishing the safe distance between writer and observed place (which so far included the singers), the encounter forces Zhu to play an active role in his surroundings. The singers step out of the landscape picture, and Zhu becomes part of the place against his will.<br />
<br />
Ironically, however, the ensuing interaction nevertheless exposes an unbridgeable gap between author and people inhabiting the landscape. Zhu’s confrontation with the singsong girls reinforces an experience of distance, misapprehension, and alienation rooted in the dilemma of modern intellectuals. <br />
<br />
==Liu Liu 刘柳==<br />
Zhu is both tempted by the offer and ashamed about even entertaining such a sentiment. Being publicly approached by women who sell their services to men and confronting his inner conflicting emotion embarrasses Zhu, who considers himself a moral and modern individual professing to condemn the exploitation of underprivileged social groups. <br />
<br />
The text moves from the portrayal of external space and atmosphere to a detailed self-dissection of Zhu's psyche and thoughts, a strikingly modern feature. As Zhu's progressive sensibilities interfere with acting out his desire, this psychological passage further disrupts the cohesion of the text as traditional gesture.<br />
<br />
朱自清受到诱惑的同时又为自己的这种情绪感到羞愧。朱自清自认为是高尚现代的人，他公开谴责对于社会弱势群体的剥削，但是面对女人的当众搭讪和内心的矛盾情绪，朱自清却感到尴尬。<br />
<br />
文本从对外部空间和氛围的描写，转向对朱自清的心理和思想细致的自我剖析，具有显著的现代特征。由于朱自清的进步情感干扰了他的欲望的表现，这段心路历程进一步破坏了文本作为传统姿态的凝聚力。--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 07:30, 9 December 2020 (UTC)<br />
<br />
朱自清在受到诱惑的同时，又为自己的这种情绪感到羞愧。他自认为是高尚的现代人，会公开谴责对于社会弱势群体的剥削，但是面对女人的当众搭讪，他的内心极为矛盾，感觉十分尴尬，<br />
<br />
文本通过对外部空间和氛围的描写，以及对朱自清的内心思想的自我剖析，均具有显著的现代特征。由于朱自清的先进情感干扰了他的欲望表现，这段心路历程进一步破坏了文本作为传统姿态的凝聚力。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 08:05, 9 December 2020 (UTC)<br />
<br />
==Liu Ou 刘欧==<br />
The encounter quickly deflates and undermines Zhu's attempt to adopt traditional gestures, causing confusion and conflict rather than reassurance of positions and identities in the river’s ultimately unpredictable space. Zhu’s experience of place is marked by a tension arising from an attempt to assert his independent position within his surroundings, the futility of the attempt, and the concurrent impossibility to become part of his surroundings.<br />
<br />
Significantly, only when Zhu’s inner conflict has abated somewhat, he and Yu are rewarded. On their way back, they pass a boat with a solitary singer coming toward them.<br />
<br />
==Liu Yangnuo 刘洋诺==<br />
<br />
The singer is sitting in the bow of the unlit boat, singing only to herself. This unexpected episode has an at least temporarily redeeming quality for Zhu. However, his feeling of contentment lasts only a fleeting instant, and soon he and Yu are back in the bustling amusement district. Importantly, Zhu and Yu do not truly encounter the solitary singer. Possibly, the singer did not even notice them. This brief moment comes closest to successfully adopting a traditional gesture. As long as they maintain a distance, fulfilling the significance of the gesture seems possible. Ultimately however, Zhu, not in control of the gesture, is unable to prolong this moment. <br />
<br />
==Liu Yi 刘艺==<br />
He is left in utter despondency. Threat and intimidation Zhu experiences are signified well by the way he perceives his surroundings immediately after passing the lone singer’s boat. Passing under a tall bridge, it seems to Zhu “as if the darkness was opening its huge mouth, about to swallow [their] boat.” Zhu is left in a no-man’s-land between private desire and modern awareness.<br />
<br />
<br />
'''Incompletion and Ambiguity in Yu Dafu’s ''Diaotai'''''<br />
<br />
Elements of incompletion and ambiguity further question the significance of traditional gestures. By unsettling the essay’s narrative, these elements suggest an ironic reading of the texts that undermines the reliability of traditional gestures when searching for stable definitions of selves and surroundings.<br />
<br />
他陷入了彻底的绝望。朱棣棣所经历的威胁和恐吓，从他经过独唱者的船后立即感知周围环境的方式就可以看出。经过一座高高的桥下，在朱棣看来，"仿佛黑暗张开了巨口，要把他们的船吞掉"。 朱先生在私欲与现代意识之间陷入了无人区。<br />
<br />
'''郁达夫的''钓鱼台''的不完整与模糊'''<br />
<br />
不完整和模棱两可的元素进一步质疑传统手势的意义。这些元素使文章的叙事变得不稳定，暗示了对文本的反讽性解读，破坏了传统手势在寻找自我和周围环境的稳定定义时的可靠性。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 09:20, 9 December 2020 (UTC)<br />
<br />
他陷入了深深的怅惘。经过歌舫后，他立即感知到周围环境变化，从这里就可以看出朱自清所感受到的压迫和不安。船过大中桥时，朱自清写道，"如黑暗张着巨口，要将我们的船吞了下去"。 朱先生在私欲与现代意识之间陷入了无人区。<br />
<br />
'''郁达夫《钓台的春昼》的不完整性与模糊性'''<br />
<br />
不完整性和模棱性的要素对传统手势的意义提出更多的质疑。通过打乱文章的叙述方式，这些要素暗示了对文本的反讽性解读，削弱了传统手势在寻找自我和周围环境的稳定定义时的可靠性。--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 04:55, 10 December 2020 (UTC)<br />
<br />
==Liu Yiyu 刘怡瑜==<br />
Obstacles in Yu Dafu’s path paired with a restlessness he experiences in places destabilize the gestures he tries to adopt. The significance of his trip remains ambiguous.<br />
<br />
The evening before reaching Diaotai, Yu sets out to climb Tongjun Mountain to visit a Daoist temple. Upon disembarking from the ferryboat, he immediately falls over a loose rock on the dark and rugged mountain path. The image of a stumbling Yu on his solitary endeavor to climb the mountain at night is almost comical. His idea to climb the mountain at this hour appears unreasonable and undermines any effect the attempt to adopt a traditional gesture might have.<br />
<br />
郁达夫道路上的障碍，再加上与他在一些地方感到了不安，这都打破了他之前想要的姿态。他此行的意义依然模糊不清。<br />
在到达钓鱼台的前一天傍晚，郁达夫出发去爬桐君山，去一座道观。一下了渡船，在一条崎岖漆黑的山路上，他摔倒在了一块松动的石头上。跌跌撞撞的郁达夫在夜里独自爬山的形象几乎是滑稽的。他在这个时候爬山的想法显得很不合理，也打破了他想要的任何意义。--[[User:Liu Yiyu|Liu Yiyu]] ([[User talk:Liu Yiyu|talk]]) 09:19, 10 December 2020 (UTC)Liu Yiyu<br />
<br />
==Liu Zhiwei 刘智伟==<br />
The ferryman hands Yu a pack of matches to help him find the way. At first, Yu is “groping [his] way up the mountain,” but as he approaches the top, moonlight begins to illuminate his path. A vast sky and a broad vista into the distance and onto the town seem to increase Yu’s chances of adopting the traditional gesture of contemplating place and past. As he approaches the temple however, an apparently locked gate in the low wall surrounding it obstructs Yu’s progress. After pacing up and down for a while not knowing what to do, he finally tries the gate, and surprisingly it opens. Ironically, Yu’s trip is delayed and almost cut short not by a locked gate but by his indecision and hesitation.<br />
==Lou Cancan 娄灿灿==<br />
Although he finds the temple gates indeed securely shut for the night, Yu is at this point quite content to sit on the wall adjacent to the gate from where he can overlook the river and enjoy the scenery. He gazes at the stars, clouds, and moon above and the lights of the boats below gently wavering in the wind. At last, Yu’s position allows him to contemplate place and past from an elevated and independent vantage point. The unparalleled scenery of Tongjun Mountain inspires Yu to contemplate the lives of the Eastern Han (25-220 A.D.) recluse Yan Ziling and that of the two Dai brothers, Dai Bo and Dai Yong of the Easter Jin (317-420), who made this area their home.<br />
==Luo Weijia 罗维嘉==<br />
Yu fully appreciates and identifies with their decision to lead a hermit’s life foreshadowing his own life of seclusion soon to begin. The clapper of the night watch in town finally wakes Yu to reality. Startled, he runs back head over heels to the boat. This abrupt ending to Yu’s reverie and his sudden anxiety to get back to the boat sharply contrast with the reflective atmosphere and sentiment of the passage. The traditional gesture is abruptly terminated. Like the clapper startling Yu, this abrupt ending to the nightly scene startles the reader.<br />
==Luo Yuqing 罗雨晴==<br />
On the boat to Diaotai, Yu, tired from admiring the scenery, falls asleep and dreams of a gathering with some old friends in an inn along the river. The text does not make it explicitly clear that Yu is dreaming. This becomes fully clear only when the boatman wakes Yu as they approach Diaotai. <br />
<br />
In his dream, the friends chat and make merry, but after all has been said and done, the atmosphere turns cheerless and awkward. At the center of the dream is a poem Yu composed a few years ago at a similar occasion. It is a political poem written in traditional septa-syllabic regulated verse style, lamenting the chaotic state of the country and expressing the dissatisfaction of intellectuals with the government.<br />
<br />
==Ma Juan 马娟==<br />
One prominent traditional image in the poem is the loyal official who, “feigning madness,” (yang kuang) speaks the truth that goes unheeded. Here, a well-known traditional gesture is embedded in a text within a text. Before the gesture can come to full fruition, however, it is again terminated, this time by the boatman who wakes Yu.<br />
<br />
Significantly, Yu's perception of his surrounding has completely changed. Before falling asleep, he saw green mountains encasing the clear river and sandbanks with blossoming flowers; in short, tranquil and picturesque scenery. As the boat approaches Diaotai, however, “river and mountain scenery all around had suddenly changed.” (文献无需翻译)<br />
<br />
Zhu Ziqing, “Jiangsheng dengyingli de qinhuaihe,” Zhongguo xiandai youji xuan, eds. Ma Zhonglin, Yang Guozhang, and Wang Zhonghua (Beijing: Zhongguo lüyou chubanshe, 1982) 95.(文献无需翻译)<br />
<br />
Yu Dafu, “Diaotai de chunzhou,” Zhongguo xiandai youji xuan, eds. Ma Zhonglin, Yang Guozhang, and Wang Zhonghua (Beijing: Zhongguo lüyou chubanshe, 1982) 204.<br />
<br />
Yu Dafu, 206(文献无需翻译)<br />
<br />
==Ma Shuya 马淑雅==<br />
The river has narrowed and the mountains have moved extremely close, “as if ahead was no further way.” The towering mountains create an oppressively lonely atmosphere, in which even the sound of the oars seems disheartened; the echo is audible only after a long while, amplifying the “ancient silence,” the “silence of extinction” enveloping the boat. The sun is gone, and only a soughing wind comes and goes. <br />
<br />
The surrounding has turned ominous. Yu’s anticipation turns into apprehension. Compared to his reverie on Tongjun Mountain, Yu now perceives Diaotai as desolate and gloomy, eerily echoing the chaos and tumult evoked in his poem. He describes dilapidated stone structures overgrown with weeds.<br />
==Ma Zhixing 马智星==<br />
Approaching Yan Ziling’s ancestral hall, now no more than decrepit walls and broken tiles, Yu begins to feel “a little afraid, afraid to encounter the ghost of Master Yan, old and dried-up like strips from a towel gourd.” Yu’s rapidly growing skepticism and discomfort upon approaching the setting further suggest the impossibility to find meaning and identity by adopting traditional gestures in places.<br />
<br />
On the Fishing Terrace, Yu is curiously reminded of a postcard depicting the William Tell Memorial Hall and its scenery in Switzerland. The colors of mountains and rivers he sees from Diaotai are strikingly similar to those on the “collotype postcard.”<br />
<br />
==Meng Ying 孟莹==<br />
However, in the scenery he views from Diaotai, “the variations are a little greater, the surrounding in all directions is just a little more jumbled and chaotic, that’s all, but this is actually a plus, enough to represent the East’s desolate beauty of national degeneration.” Ironically, Yu’s comparison between the postcard picture and his view stresses the similarities between the colors of the landscapes only. He views a place that in its very structure carries the marks of present crisis. Associating his description of the scenery with Switzerland generally associated with national stability and social order only intensifies the image of national chaos and debility. <br />
<br />
==Mo Ling 莫玲==<br />
Superficially conforming to the traditional gesture of contemplating (and lamenting) place and past, the comparison here is not one between present and past, but one between two presents. Yu's view evokes scenery on a foreign postcard, which in its modern photographic quality and miniature size cannot evoke the past, challenging the idea of a traditional gesture. <br />
<br />
After having had some wine in the hall, Yu walks up to the Buddhist shrine whose derelict walls are covered with poems, most of them of poor quality. In a corner near the ceiling, he finds an inscription by the Qing loyalist and fellow villager Xia Lingfeng (Xia Zhenwu, 1854-1930), whose commitment Yu admires despite objecting to Xia’s political convictions. Yu inscribes the poem from his dream next to Xia’s.<br />
<br />
这里的对比并非介于今昔之间，而是两个现在时间的对比，从表面上看，这与传统的伤怀表达方式不谋而合。余想起了外国明信片上的风景，其现代摄影质量和微型尺寸无法唤起过去，因而挑战了传统的表达方式。<br />
<br />
在祠堂里喝了点酒后，俞走到佛龛前，佛龛斑驳的墙壁上满是诗词，其中大部分文采平平。在天花板附近的一个角落里，他发现了一首由夏灵凤（夏振武，1854-1930）题的词，夏灵凤是清朝的拥护者，也是本村的村民。尽管余反对夏灵凤的政治信念，但他仍然钦佩他的忠诚。因而余在夏灵凤的词旁边也作了一首诗。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:32, 9 December 2020 (UTC)Mo Ling<br />
<br />
虽然表面上符合传统的伤怀表现手法，但这里并非今昔对比，而是两个现时的比较。余秋雨的观点让人联想到外国明信片上的风景，以其现代摄影的质量和微型尺寸无法唤起过去，挑战了传统的表达方式。<br />
<br />
在祠堂里喝了点酒后，余秋雨走到佛龛前，佛堂废弃的墙壁上挂满了诗词，其中大都文采平平。在天花板附近的一个角落里，他发现了清朝忠臣、同乡夏灵凤（夏振武，1854-1930）的题词，虽反对夏的政治立场，但他还是很欣赏夏的忠诚，因将梦中的诗词题在夏的旁边。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 07:05, 10 December 2020 (UTC)<br />
<br />
==Mo Nan 莫南==<br />
Initially, Yu's act of inscribing the poem suggests that he sympathizes and identifies with Xia. However, since Yu does object to the substance of Xia’s ideals and motives, the gesture of writing a poem next to Xia’s only stresses the ambiguity of such an act. With the gesture of inscribing his poem along with others of inferior quality and next to that of a Qing loyalist Yu willingly obscures his own political stance and inadvertently questions the relevance of his act. The traditional-style poem placed in an obscure corner on the wall as one among many is ineffective, and the gesture of inscribing it loses its significance. Yu’s position and role in his time and place remains ambiguous and difficult to define. Ironically, while Yu’s essay saves the poem and its context from obscurity, it also exposes the very ambiguity of his act.<br />
==Nie Xiaolou 聂晓楼==<br />
'''Self-referential strategy in Fang Lingru’s ''Langyashan'''''<br />
<br />
By foregrounding a texts’ constructedness, self-referential strategies question the idea of a texts’ definite and authoritative meaning. Suggesting the texts’ plurality of meaning further substantiates their significance in negotiating perspectives, positions, and identities.<br />
<br />
Concluding the narration of her two-day trip, Fang Lingru writes: “There are still many more scenic spots and ancient sites on Langya Mountain; if it’s meant to be, I’ll come another time to visit again. ''There is nothing more I can add to this piece'' (my emphasis).” <br />
<br />
Fang Lingru, “Langyashan youji,” ''Zhongguo xiandai youji xuan'', eds. Ma Zhonglin, Yang Guozhang, and Wang Zhonghua (Beijing: Zhongguo lüyou chubanshe, 1982) 148.<br />
==Ou Rong 欧蓉==<br />
Yet, she goes on to recommend a particular dish and wine the group had at a restaurant in Chuzhou before returning to Nanjing. This rather banal and anticlimactic addendum to her narrative is then followed by two more paragraphs, describing her sentiments upon returning home. <br />
<br />
When I got home, it was already ten o’clock at night, and a fine drizzle filled the air. Just before leaving, the old monk Shangkuan had tied three Spring Azalea sprigs to my rickshaw, which I planted immediately upon coming home. Now the twigs have already developed tender sprouts; by this time next year, they will blossom. XX named them “Bodhi Shangkuan.” <br />
<br />
==Ouyang Jinglan 欧阳静兰==<br />
I’ve been feeling extremely tired lately, but thinking back to the trip into the mountains, I can say that it was flawless, and I have no regrets. <br />
<br />
It is a cliché to state at the end of a text that nothing can be added. Fang’s appended restaurant and food recommendation suggests her eagerness to relate every detail from the trip. However, extending her narrative by two paragraphs, she effectively contradicts her own assertion that everything worth saying has been said. This contradiction and the contrast between her matter-of-fact-style in which she ostensibly ends the essay and the intimate tone and personal content of the concluding paragraphs highlight the act of writing and constructing the text.<br />
==Ouyang Ling 欧阳玲==<br />
The final paragraphs further question the effect of adopting traditional gestures to find stable meaning and purpose in and through one’s surroundings. For Fang the gesture of translating visits to sites and ruins into detailed description evoke the past is not sufficient. Her encounter with the monk ultimately renders her experience on Langya Mountain significant. The flowers she received from him signify the possibility of growth, nurturing, and encouragement. By contrast, the significance of the sites themselves remains ambiguous.<br />
<br />
文中最后几段，方令孺进一步质疑了传统手势的效果，在传统手势中，文章的意义和目的仅仅通过环境体现出来。对方令孺来说，如果运用简单的翻译手势，只是详细描述到访的琅琊山遗址是远远不够的，因为与那名僧人的相遇才是她琅琊山一行最有意义的事情，她从僧人那里收到的花代表着生长的可能性、象征着养护和激励，相比之下，琅琊山遗址本身的意义确是模糊不清的。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 08:49, 10 December 2020 (UTC)Ouyang Ling<br />
<br />
在文中最后几段，方令孺进一步质疑了采用传统手势在环境中寻找稳定意义和目的而产生的效果。对方令孺来说，只对到访的琅琊山遗址进行详细描述是远远不够的。遇见这名僧人让她的琅琊山一行意义非凡。她从僧人那里收到的花象征着成长、呵护和鼓励。相比之下，琅琊山遗址本身的意义仍然是模糊的。--[[User:Peng Xiaoling|Peng Xiaoling]] ([[User talk:Peng Xiaoling|talk]]) 04:54, 11 December 2020 (UTC)<br />
<br />
==Peng Dan 彭丹==<br />
The last two paragraphs of Fang’s essay complete the framework of personal reflection that encases the largely dispassionate narration of her trip. Personal memory is the ultimate locus of meaningful experience and the creative force underlying the essay. Exhausting facts and details in representing an experience does not bring a text to its end despite assertions to the contrary. Fang’s last sentence suggests that remembering the trip in close connection with the human encounter constitutes a source of satisfaction for her, rather than the emulation of traditional gestures that seem to promise an authoritative rendition of place and time. <br />
==Peng Juan 彭娟==<br />
Her memory and text are like the plant, living and changing. The gesture of announcing the end of her text is undermined by that same texts’ continuation. The self-referential strategy in Fang’s essay ultimately affirms possibility and potentiality not completeness and finality.<br />
<br />
Conclusion<br />
The attempt to adopt established poetic gestures in Zhu, Yu, and Fang’s essays does not dispel the writer’s uncertainty and ambivalence in navigating, redefining, and asserting his (or her) role in a changed and changing environment. In each essay, various elements question reliability and significance of these gestures, highlighting the ambiguity of the writer’s experience and position in the places he visits.<br />
Her memory and text are like the plant, living and changing. The gesture of announcing the end of her text is undermined by that same texts’ continuation. The self-referential strategy in Fang’s essay ultimately affirms possibility and potentiality not completeness and finality.<br />
<br />
'''Conclusion'''<br />
<br />
The attempt to adopt established poetic gestures in Zhu, Yu, and Fang’s essays does not dispel the writer’s uncertainty and ambivalence in navigating, redefining, and asserting his (or her) role in a changed and changing environment. In each essay, various elements question reliability and significance of these gestures, highlighting the ambiguity of the writer’s experience and position in the places he visits.<br />
<br />
==Peng Ruihong 彭锐宏==<br />
Traditionally, the poet contemplating place and past was a solitary figure estranged from his times and surroundings, often questioning the present state of affairs. From the perspective of literary history, however, sharing this gesture and its variations with other poets in a long line of succession offered writers a way to secure rather than question their role and identity. Through canon formation and the writing of literary history, acts and themes such as contemplating places and past came to be understood as customary endeavors gaining and increasing their significance from their perceived continuity. Such understanding is part of the ''construction of traditions'' to legitimize poetic authority and continuity, or - as during the May Fourth movement - change and eradication. <br />
<br />
Relevant to the argument here is the idea of canon formation and the way it works. The argument does by no means suggest that all texts based on or containing certain traditional gestures and conventions are indeed similar and unchanged over the long pre-modern period. Nor does it suggest that in pre-modern travel and landscape writings the writer can indeed successfully confirm his identity and role through following the conventions of his time. （文献无需翻译）<br />
<br />
传统上，这位诗人考虑的地方和过去是一个与他的时代和周围环境疏远的孤独人物，经常质疑现在的事态。但是，从文学史的角度来看，与其他诗人一路相继分享这种姿态及其变化，为作家提供了一种确保而不是质疑其角色和身份的方式。 通过教规的形成和文学史的写作，诸如冥想地点和过去之类的行为和主题被理解为习惯性的努力，这些努力和主题从其连续性中获得并增加了其重要性。种理解是使诗歌权威和连续性合法化的“传统建构”的一部分，或者像在“五四”运动中那样，改变和根除。<br />
<br />
与这里的论点相关的是佳能形成的思想及其运作方式。 该论点绝不暗示所有基于或包含某些传统手势和约定的文本在很长的前现代时期中确实是相似且不变的。 它也没有暗示在前现代的旅行和风景画中，作家确实可以通过遵循当时的惯例成功地确认其身份和作用。--[[User:Peng Ruihong|Peng Ruihong]] ([[User talk:Peng Ruihong|talk]]) 07:02, 10 December 2020 (UTC)<br />
<br />
==Peng Xiaoling 彭小玲==<br />
Instead of confirming the writer’s authority as mediator and interpreter of time and place, traditional gestures in modern essays such as Zhu, Yu, and Fang’s foreground his precarious role and position within his time and place. Attempting to adopt traditional gestures ultimately exposes the gestures as constructs that do not provide an indisputable way of understanding and representing surroundings and one’s position and role in them. <br />
<br />
By deconstructing the cultural and literary traditions, May Fourth intellectuals and writers tried to establish a practical dichotomy between conservative past and progressive present and future to confer authority upon the modern text.<br />
<br />
朱、俞、方等人的现代散文没有肯定作者作为时间、地点的中间人和译者的权威，而是强调作者在时间和地点中的不稳定角色和地位。采用传统手势最终会将手势揭示为一种构造，而这种构造并没有为再现环境及理解手势的地位和作用提供一种无可争辩的方式。<br />
<br />
通过解构文化和文学传统，五四知识分子和作家试图在保守的过去与激进的现在甚至未来之间建立一种实用的赋予现代文本权威性的二分法。--[[User:Peng Xiaoling|Peng Xiaoling]] ([[User talk:Peng Xiaoling|talk]]) 04:53, 11 December 2020 (UTC)<br />
<br />
==Peng Yongliang 彭永亮==<br />
As the above readings show however, modern texts inevitably comprise a ''discourse'' on what is made out to be tradition and modernity. This discourse inscribes, negotiates, and transforms tradition within the modern text albeit in an ever varying and irrepressible way. The texts’ complexity, subtexts, and plurality of meaning arises from a ''negotiation'' between familiar conventions and new and modern perspectives in search of identities, roles, and positions in a changing time and place. Ultimately, the texts are texts on writing as a continuous endeavor and exploration and thus texts on the open-ended nature of essays.<br />
==Peng Yuzhi 彭育志==<br />
'''From Historical Narrative to the World of Prose: The Essayistic Mode in Contemporary Chinese Literature'''<br />
<br />
''Wang Ban''<br />
<br />
'''Abstract'''<br />
<br />
As a genre, the essay in contemporary China can be seen as a symptom of the decline of historical consciousness and narrative. This comes through most sharply when compared with the previously established literary paradigm: the Chinese novel in the realistic mode. For many decades the fiction of revolutionary realism served as ideological apparatus and medium for providing coherent temporal perceptions about past, present, and future.<br />
==Qi Kai 漆凯==<br />
The realistic novel's central assumption is epic best described by Georg Lukacs, who construes the epic form as a projected ideal that is realizable through narrated social and historical actions. Little thought needs to be taken to see that a revolutionary epic is a strenuous but finally triumphant harmony of ideal and reality. The rise of the essay in the recent decades epitomizes the turn of literary writing from the epic coherence of ideal and life to the dispersed and fragmented sensory or sensual pleasures and sheer appreciation of images or anecdotes.<br />
==Qu Miao 瞿淼==<br />
The essay retreats from historical consciousness and responds warmly and lightheartedly to the advent of consumer culture. It is designed to satisfy the modest needs of the urban consumer whose sensibility is becoming “essayistic,” prosaic, ahistorical and everyday, preoccupied with the most intimate and quotidian matters. This paper takes a look back at Eileen Chang's thinking on the essay and attempts to trace the linkage between the modern essay and the rise of urban consumer culture. Then through an analysis of Wang Anyi's novella ''The Story of Our Uncle'' (Shushu de gushi), I demonstrate how the retreat from historical consciousness to what I would call the essayistic structure of feeling is dramatized by Wang's groping, explorative essay/fiction. <br />
==Quan Meixin 全美欣==<br />
The main character Uncle's career illustrates the waning of historical consciousness. This paper seeks to point out that the essay's ambivalence lies in its freedom from the straitjacket of the grand narrative and in its contribution to the withering of historical consciousness in the rising consumer culture in China. <br />
<br />
'''The Essay and the Novel'''<br />
<br />
The essay as a cultural form can be grasped in its relation to the novel. In twentieth-century China the novel in the epic, realistic mode had been the dominant form of literature and a pivotal ideological apparatus--probably up to the mid-1980s. The Chinese realistic novel can be construed as epic in the way formulated by Georg Lukács.<br />
<br />
==Sagara Seydou ==<br />
Its epic characteristic lies in its historical scope and teleology, its engagement with social and political issues, its intertwining of the individual's fate with collective projects, its aesthetics of the exemplary hero, and its striving for transcendence within everyday immanence. The novel of socialist realism in the Mao era strove to achieve an imaginary unity of transcendent ideals and quotidian reality. It depicts a universe in which the world and the self “never become permanent strangers to one another” (Lukács 29) and the individual's growth is of one piece with communal destiny. In the post-Mao era, often dubbed the New Period, works of fiction appeared to be different but were still imbued with an epic impulse. <br />
==Shi Diwen 石迪文==<br />
It is true that the 1980s saw the emphatic upsurge of interest in the subjectivity of the autonomous individual, but far from an atomistic ego of appetitive self-interest, fictional characters were still figured as the subject of history. For all its seeming revolt against the previously dominant mode, the image of the newly awakened modern self in the fiction of the New Period went hand in hand with the socio-historical process of socialist modernization, individuals serving as agents of this process. Thus, Fredric Jameson's concept of national allegory--in which the individual's fate tells a larger story of collective destiny – was well received in Chinese criticism and made to apply with equal ease to the realistic novel of the Mao era as well as those advocating reforms. <br />
<br />
Critics have noted that in the 1980s thought emancipation movement (sixiang jiefang), the fundamental literary mode and historical consciousness were derived from the Hegelian-Marxist version of the unity of subject and object, the individual and history. So the self that was upheld was not an autonomous self cut off from the collectivity of social processes, but was assimilated and modeled by the requirements of the modernization drive. See Qi Shuyu, 103-104.（文献无需翻译）<br />
<br />
==Shi Haiyao 石海瑶==<br />
If this view of the novel sounds anachronistic to contemporary China, we may justify it by a reference to the striven-for unity of revolutionary ideals and social reality, of theory and practice, a prominent tenet in the utopian legacy of Marxism. As literary counterpart of this projected unity the Chinese realistic novel presents a mythical and epic structure in which dream and history, individual and collective become one. In Lukács the epic is contracted with the novel, because the latter is a form stripped of the former’s immediate and unproblematic unity of ideal and reality (56). <br />
==Si Yu 司妤==<br />
In other words, the novel in the Western realistic tradition is troubled by the intrusion of time, which causes fractures in the epic, time-defying harmony between self and collectivity, dream and actuality. But Lukács still insists that the novel is a kind of epic, because it strives to close the fissures created by the gap of time, hence potentially able to attain the epic status on a higher level. <br />
<br />
The gap between ideal and reality is minimized in the Chinese novel, which appears to be more epic than the realistic novel in the West. The novel of revolutionary realism is closer to poetry, marked with tremendous lyricism, as Charles Laughlin notes with regard to the socialist sanwen in his essay “Incongruous Lyricism” in this volume. <br />
<br />
==Song Jianru 宋建茹==<br />
<br />
It would not seem incongruous when lyrical exuberance, equated with revolutionary idealism and utopianism, is maximized in the novel as a way to transcend and close the gap between a historical time marked by imperialist invasions, sufferings, and poverty on the one hand, and the ultimate ideal of communism culminating in the epic harmony of ideal and reality, theory and practice, on the other. The novel in this mode is supposed to be more than a text you read, curled up in your couch in a snowy winter night in solitary comfort. It was ideological, educational, edifying, its grand narrative projecting material praxis. It aimed to instigate you to go out into the streets or impoverished villages and get organized with other fellow humans to make history.<br />
==Su Lin 苏琳==<br />
The rise of the essay in contemporary China is a sign that the novel in the epic mode has become an endangered species. This is not merely the problem of genre, nor am I suggesting that readers are flocking to essays and abandoning novels. My point is that the novel as a medium of envisioning social life and registering experiences of temporality is giving way to the essay, or more generally to the essayistic structure of sensibility. I play with the idea of essayistic in order to refer to the essay as a canonical textual form as well as those discursive moments in other literary genres embodying an “essayistic” quality and a “prosaic” structure of feeling.<br />
==Tan Xingyue 谭星越==<br />
One crucial point to made is that this emotional structure accords with the everyday sensibility of a city-dweller and consumer. This is one reason why it is instructive to contract the essayistic with the novel. The essay deals with a prosaic and mundane world. In Hayden White’s recapturing of Hegel’s distinction of poetry and prose, “The world in which prosaic utterance developed must be supposed to have been one in which experience had become atomized and denuded of its ideality and immediately apprehended significance, and voided of its richness and vitality” (87).This prosaic world of fragmented experience is to the Chinese novel as the Lukácsian novel is to the epic: a fall from an original oneness. In contemporary China, neither the novel nor poetry seems to be a means of closing this widened gap. My purpose in the essay is to examine the position of the essayistic in relation to the novel, and the related sensibilities in relation to history.<br />
<br />
==Tan Xinjie 谭鑫洁==<br />
The Hegelian Marxist perspective I sketched earlier is helpful here for understanding the shift from the novel to the essay. For Hegel art is necessary because it strives for a seamless, organic apotheosis of transcendent spirit and mundane reality. This view, though historical, can lead to two contradictory conclusions. In Hegel art is historical because it is a stage of the Spirit's journey to its self-realization. As art evolves as historically transitory forms of the Spirit, the movement of history leads to the abolition of certain forms of art, or the demise of art altogether. On this account the novel would be a casualty of the Spirit’s historical movement and self-realization. For Hegel art becomes problematic and obsolete because the “world of prose” has attained the empirical form erstwhile aspired to by art. In the world of prose, the Spirit has realized itself both in thought and in socio-political praxis, exemplified by the Prussian state.<br />
<br />
==Tan Yuanyuan 谭媛媛==<br />
The polity embodied by the Prussian state is for Hegel is the epitome of theory put into practice, a real image of realized art. As Luckács remarked of Hegel, “Thus art becomes problematic precisely because reality has become non-problematic” (Lukács 17).<br />
<br />
Lukács, however, draws a contrary lesson from this historical, or more precisely the “end-of-history,” “end of art” thesis. Taking issue with Hegel's view of art as “aestheticized” body politic, Lukacs argues that the problem of the novel is a mirror image of a world gone out of joint. In modern times the novel is still alive as the impulse of art is still pressing. The novel is aesthetically and epistemologically vital and necessary not because the established reality has achieved what art can only dream. On the contrary, the novel is a desperate attempt to patch up a broken reality and inject little doses of meaning into a world emptied of spontaneous and totalisable significance.<br />
<br />
普鲁士国家所体现的政体是黑格尔是付诸实践的理论缩影，是现实艺术的真实形象。 正如拉克奇（Luckács）评论的黑格尔的那样，“正是因为现实变得没有问题，艺术才成为问题所在”（卢卡奇17）。<br />
然而，拉克奇从这一历史，或更确切地说是“历史终结”，“艺术终结”的论点得到了截然不同的教训。 卢卡奇对黑格尔将艺术视为“审美化的”身体政治的观点持怀疑态度，他认为这本小说的问题是一个脱离世界的镜像。 在现代，由于艺术的冲动仍在继续，小说仍然活着。 这部小说在美学和认识论上至关重要，并且不是必需的，因为既定的现实已经实现了艺术只能梦想的东西。 相反，这部小说是拼命的尝试，以修补一个破碎的现实，并向一个空洞的，自发的和可累积的意义中注入很少的意义。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 06:46, 9 December 2020 (UTC)<br />
<br />
对于黑格尔来说，普鲁士王国代表的政体是理论成为现实的缩影，是现实艺术的真正形象。正如卢卡奇(Luckács)评价黑格尔时所说的：“正是因为现实变得没有问题，艺术就成了问题所在。”（卢卡奇 17）<br />
然而，拉克奇从这一历史，或更确切地说是“历史终结”，“艺术终结”的论点中得到了截然不同的教训。卢卡奇不认同黑格尔“将艺术看作美学政体”的观点，他认为这部小说的问题是一个脱离世界的镜像。艺术的冲击力仍在继续，因此现代小说依然保持着其生命力。这部小说在美学和认识论上至关重要，这是必需的，并不是因为既定的现实已经实现了艺术只能梦想的东西。 相反，这部小说是拼命的尝试，以修补一个破碎的现实，并向一个空洞的，自发的和可累积的意义中注入很少的意义。--[[User:Chen Sunfu|Chen Sunfu]] ([[User talk:Chen Sunfu|talk]]) 07:59, 9 December 2020 (UTC)<br />
<br />
==Tang Bei 汤蓓==<br />
Therein lies its modern irony, the irony of dreaming the perfection of the world while knowing acutely the impossibility of perfection. Interestingly, Lukács' insight into the ironic, self-reflexive nature of the novel provides a glimpse on the condition of the essay. In the Chinese realistic novel, to be sure, the historical totality of communist utopia emerging out of a mundane reality is the shining symbol of inspiration, bearing a superficial resemblance to the Hegelian realization of Spirit in the state. But the faith in the final triumph of communist utopia and the attainment of a fully emancipated society is presumed by the novelistic discourse as law-like and predetermined, hence realistic and inevitable. Thus the decline of the novel, the novel in the epic mode, can be read as the decline of the grand, Marxist narrative of historical teleology. In contrast, the rise of the essay harbingers a more fragmentary, disjoint, and private form of signifying practice that is springing up in the cracks and gaps of a fallen reality, a world out of joint.<br />
<br />
==Tang Ming 唐铭==<br />
The world out of joint is a compelling image of today's China going commercialized, globalized, and fragmented in all aspects of life. The phrase “out of joint' here is meant to denote both the explosive vitality and disorienting chaos, the drama and trauma of the Chinese scene unfolding in the past decade. To grasp China as a vast market place, a rising consumer society, an emergent culture of mass media and spectacles, I refer the reader to numerous reports by journalists, economists, and a vast number of essays written by writers who have recently turned to the personal essay as a forum. Literature, as a historical vision and ideological apparatus, is hanging in the balance.<br />
<br />
脱节是当今中国在生活各个方面走向商业化、全球化和碎片化的一个引人注目的形象特点。在这里，“脱节”一词意指蓬勃发展的活力和令人困惑的混乱，以及过去十年中中国社会的戏剧性和创伤。要了解中国是一个巨大的市场，一个正在崛起的消费社会，一个新兴的大众媒体文化和奇观，我建议读者参考大量的记者、经济学家的报道，以及大量的文章，这些文章的作者最近转向个人文章作为论坛。文学作为一种历史的视野和意识形态的工具，悬而不保。<br />
--[[User:Tang Ming|Tang Ming]] ([[User talk:Tang Ming|talk]]) 04:46, 10 December 2020 (UTC)Tang Ming<br />
失控的世界是当今中国走向商业化、全球化和生活各方面碎片化的一个引人注目的形象。 这里的 "失控 "一词，既是指活力无限，也是指混乱不堪，以及过去十年中国社会戏剧性的创伤。 要了解中国这个庞大的市场、崛起的消费社会、新兴的大众传媒和文化奇观，我推荐读者阅读众多记者、经济学家的报告，以及近来转而以个人散文为阵地的作家所写的大量文章。 文学，作为一种历史眼光和意识形态的工具，正处于悬而未决的状态。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 04:59, 11 December 2020 (UTC)Li Lili<br />
<br />
==Tang Yiran 汤伊然==<br />
Like many other spheres of culture, it has become commodified and entered the marketplace, being packaged into one more item in the mass media and entertainment industry. This altered social context is crucial to understanding the essay as a literary form and a cultural medium of expression in contemporary China. But this link between the culture of commodity and the essay, or the essayistic mode of writing and feeling, is not a brand new phenomenon of the last decade.<br />
<br />
For a tracing of the historical linkage we may turn to the earlier period in modern literary history. Eileen Chang's essays and her reflection on the essay form are the compelling and successful instance of the marriage between the essay and mass culture. Nicole Huang’s paper in this volume looks at some aspects of this marriage as manifest in Chang’s essay.<br />
<br />
==Tao Ye 陶冶==<br />
This marriage finds its new manifestations in the work of the contemporary writer Wang Anyi, who is writing in a renewed urban context in many ways similar to that of Chiang. An analysis of Eileen Chang's thinking on the essay will help us understand Wang's work. Eileen Chang's views give the essay form a clear shape as it emerged in an urban and consumer culture. Wang Anyi's essays and especially the essayistic moments in her fiction mark the return of this consumer-oriented genre under new historical circumstances.<br />
<br />
'''Eileen Chang and the Essay in the Urban Setting'''<br />
<br />
The story and essay writer Eileen Chang has been seen as one source for Wang Anyi's work. Although Eileen Chang wrote fictions of urban life set in Shanghai and Hong Kong in a mixture of traditional and modernist styles, her writing is a sharp contrast and an antidote to the grand narrative of the May Fourth Enlightenment and revolution in modern Chinese literature.<br />
<br />
This view of Hegel's on art is evoked by Lukács in his preface to ''The Theory of the Novel'', 11-23.<br />
<br />
==Wang Meiling 王美玲==<br />
Her stories relish the irrelevancies, minor manias, trivia, and anxieties and depict random episodes of the urbanite's life. The intriguing depiction of the narrow romance and personality of the petty urbanites, ''xiaoshimin'', is her forte and attraction. The prose of life in a cramped and congested urban setting is not only the hallmark of her fiction, but also constitutes the major themes of her essays. While her essays correspond to and illuminate her fiction, her thoughts on essay writing serve to highlight the aesthetic quality of the essayistic in modern Chinese literature. <br />
<br />
Eileen Chang's essay collection ''Floating Words'' (sometimes translated as ”Written on Walter”) is a compelling example of the essay as it emerged in Chinese urban culture. In the opening essay entitled “The Child Utters his Words without Constraints” (Tongyan wuji) she equates her essays to the chatty, whimsical, and willful airing of pent-up feelings whenever and wherever she can, like an unrestrained child. <br />
<br />
==Wang Xuan 王轩==<br />
Writers like her, she says, have little to do with earth-quaking, epoch-making historical events and should drop the dream of immortality attainable from self-portrayal by writing a popular autobiography. The satisfaction and salvation for a writer are writing “bits and pieces about matters concerning oneself” (7). The matters of self-concern, as Chang continues, include money, dress, eating, important personages and their grotesque undersides, and family relations. Within a few pages of this first essay we have a range of sundry themes expressing interest in consumer habit, survival in the city, personal and social relations in an increasingly compartmentalized urban culture. Running down the table of contents of this essay collection, we have trouble classifying what the essays focus on, except to say that they essay opinion and play around with perceptions just about anything in city life. They touch upon whatever flickers through the mind, passes in view, appeals to the senses, any stereotypical or routine scenes or acts in the urban setting.<br />
<br />
<br />
<br />
她说，像她这样的作家，与惊天动地、划时代的历史事件没有什么关系，应该放弃通过写一部受欢迎的自传来实现自我刻画而获得不朽的梦想。一个作家的满足和救赎是写“与自己有关的事情的点滴”(7)。正如章所述，自我关心的事情包括金钱、衣食、重要人物及其怪诞的内在以及家庭关系。在第一篇文章的几页里，我们有一系列不同的主题来表达对消费者习惯的兴趣，在城市的生存，个人和社会关系在一个日益分割的城市文化。顺着这篇文集的目录往下看，我们很难对这些文章的重点进行分类，除了说它们发表的观点和对城市生活中任何事情的看法。它们触及任何在脑海中闪现、在视野中闪现、触动感官的东西，以及城市中任何刻板的、常规的场景或行为。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 07:37, 10 December 2020 (UTC)Xiao Shuangling<br />
<br />
她说，像她这样的作家，与惊天动地、划时代的历史事件没有什么关系，应该放弃通过写一部受欢迎的自传来实现自我刻画而获得不朽的梦想。一个作家的满足和救赎是写“与自己有关的事情的点滴”(7)。正如章所述，自我关心的事情包括金钱、衣食、重要人物及其怪诞的内在以及家庭关系。在第一篇文章的几页里，我们有一系列不同的主题来表达对消费者习惯，在城市中生存，在一个日益分割的城市文化中个人和社会的关系的兴趣。顺着这篇文集的目录往下看，我们很难对这些文章的重点进行分类，除了说它们发表的观点和对城市生活中任何事情的看法。它们触及一切在脑海中闪现、在视野中闪现、触动感官的东西，以及城市中任何刻板的、常规的场景或行为。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 05:17, 11 December 2020 (UTC)<br />
<br />
==Wang Yu 王煜==<br />
There are, to give a taste of their randomness and miscellany, pieces about living in an apartment, beating up people, private and intimate words, shallow impressions about art, changing dresses, woman, rains, the umbrellas, even about a routine act of going upstairs. <br />
<br />
While it is surely impossible to box these essays into a general category and abstract a unifying principle, Eileen Chang points beyond this charmed collection of essays to the grand historical narrative and thus provides a useful reference point for what the essay refuses to do. If it is not clear what the essay is, Chang shows what it is not. She sees the essay in its withdrawal from and rejection of historical discourse and in its all-consuming absorption in the mundane and fragmented urban scenes. The nature of the essay seems to lie in its irrelevance to history as a literary principle:<br />
<br />
==Wang Yuan 王源==<br />
I have no desire to write history, nor am I qualified to make judgement on the historian's perceptions. But privately I hope they would say more things that are irrelevant. Reality as such is not systematic; it is like seven or eight chatter-boxes sounding simultaneously, creating confusion. But amidst this incomprehensible sound and fury there occur moments of illumination, poignant and bright, enabling us to hear the tune and understand a bit, only to be swallowed up by the thickening darkness. Painters, writers, and composers connect these chancy, fragmented discoveries and create artistic wholes. (41)<br />
<br />
As a fiction writer Chang does not believe in artistic perfection. She creates “imperfect” and flawed characters in her fiction, as she repeatedly claims. In her essays she holds it important to write about the irrelevancies, for, as she proclaims, all life' charms are to be found in the irrelevancies. (42)<br />
<br />
==Wei Honglang 韦洪朗==<br />
Eileen Chang's thinking on the essay reflects certain aspects of Chinese modernity that provides a context for understanding the essay form as an increasingly prominent cultural medium. The essay for her is a writing practice opposed to the historically oriented and politically charged literature, to the teleological historical narrative, and to the monumental work of art. Formalistically the essay is random, self-contradictory, expressive, and therapeutic. Eileen Chang's essays are a radical departure from Lu Xun's miscellaneous essay (''zawen''). Despite its similarly disjoint, personal, and casual form, the ''zawen'' à la Lu Xun is polemic, militant, acid, socially and political engaged. It seizes upon the small and transitory but its gaze goes past them to the culturally and historically significant. This engaged character puts the ''zawen'' in a close lineage with the didactic tradition of May Fourth literature aimed at raising readers' consciousness or jolting them out of the half-sleep of tradition and convention.<br />
<br />
==Wei Yafei 魏亚菲==<br />
The rise of consumer mentality, urban culture, and the new role of the writer as a professional breadwinner brought to prominence the values of entertainment, charm, taste, performance, charisma, and glamour--values inherent to urban culture with a good appetite for entertainment, images, and spectacles. This emergent socio-historical context was overshadowed and marginalized by the dominant political ideology and historical narrative in the decades after Eileen Chang's short-lived popularity. <br />
<br />
Andrew Jones of UC-Berkeley is at work to translate Eileen Chang’s essay collection into English and he uses the phrase “Written on Water.”<br />
<br />
In his recent book ''Shanghai Modern'' Professor Leo Lee has admirably traced Eileen Chang's writing and the commercial urban culture she was immersed in. See the Chapter “Eileen Chang: Romances in a Fallen City,” 267-303.<br />
<br />
==Wen Sixing 文偲荇==<br />
In the 1990s and in Wang Anyi's work, this historical context re-emerged with sharpness and vengeance. I will argue that the fate of the essay or the aesthetic quality of the essayistic cannot be understood without considering the revival of urban and consumer culture and its increasing detachment from the historical consciousness.<br />
<br />
'''Telling a Story Where There is no Story to Tell'''<br />
<br />
Wang Anyi's work in the 1990s shows how deeply the urban mass culture has penetrated and transformed literature. The novel in the epic mode depends upon some preconceived story pattern which delivers ideological and historical convictions about temporal perceptions of past, present, and future. One symptom of the shift from the novel to the essay is the acute sense of lack of story, the sense that the archetypal stories that writers used to rely on to generate their narratives are no longer convincing.<br />
<br />
20世纪90年代，在王安忆的作品中，这一历史语境以尖锐和复仇的笔触重新出现。我认为，如果不考虑城市文化和消费文化的复兴及其与历史意识的日益分离，就无法理解散文的命运或散文的审美品质。<br />
“在没有故事可讲的地方讲故事”<br />
王安忆90年代的作品展现了城市大众文化对文学的渗透和改造。史诗模式下的小说依赖于一些先入为主的故事模式，这种模式提供了意识形态和历史信念，关于对过去、现在和未来的短暂感知。从小说到散文的转变的一个典型是故事的严重缺失，作家过去赖以形成叙事的原型故事不再令人信服。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 04:00, 9 December 2020 (UTC)<br />
----<br />
<br />
在20世纪90年代，以及在王安忆的作品中，这一历史语境以充满尖锐的笔调和复仇的情感重新出现。我认为，如果不考虑城市文化和消费文化的复兴及其与历史意识的日益分离，就无法理解散文的命运或散文的审美品质。<br />
“在没有故事可讲的地方讲故事”<br />
王安忆20世纪90年代的作品展现了城市大众文化对文学的渗透和改造。史诗模式下的小说依赖于一些先入为主的故事模式，这种模式传达了意识形态观念和历史观念，这些观念与对过去、现在和未来的短暂感知有关。从小说到散文的转变的一个典型表现是严重缺失故事的敏锐感觉，即作家过去赖以形成叙事的原型故事不再令人信服。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 07:12, 9 December 2020 (UTC)<br />
<br />
==Wen Xiaoyi 文晓艺==<br />
For Wang Anyi this poverty of stories is directly linked to the urban setting. The title of one of her essays on literature “The City Has no Story to Tell” (Chengshi wu gushi) highlights the disappearance of sharable, communicable narratives in the city's amorphous atmosphere and the anonymous urban crowd. This essay makes quite clear the sociological transformations that have given rise to the generic shift from story to non-story, or from narrative fiction to the essayistic mode. In it Wang sets up a contrast between the village community and urban social organization. The tightly knit rural communities, such as villages and small towns, are the nurturing ground for sharable stories. As the social relations are largely those of family, kinship or clan, human contact and communication are more intimate and primarily face to face. Individuals act out their life stories in a pre-given trajectory and within a received social network of work, authority, and hierarchy.<br />
<br />
==Wu Kai 吴恺==<br />
The stories both told and lived, recounted over and again against a backdrop of traditional orientation and self-evident norms. Traditional values and age-old customs shape the stories people tell each other and assure their intelligibility and guarantee cultural continuity. In short, the temporal and spatial perceptions are inherited and sedimented over time and can be repeated in new stories. <br />
<br />
This argument about village community brings to mind Benjamin's critique of the modern novel and re-evaluation of the communal storyteller. The village community is embedded in an inexhaustible fund of stories and exemplified by the culturally cohesive role of the storyteller. Benjamin's familiar argument takes on new significance when the contract between village and city is construed as a metaphoric tension between the self-assured story-telling in the epic mode of the Chinese novel and the disappearance of the story in the city. <br />
<br />
==Wu Qi 吴琪==<br />
More importantly, the tension foregrounds the accelerated modernization process that has rendered almost obsolete, in less than a decade, the relatively habitual and time-worn socio-psychic infrastructure. It brings into sharp focus the market oriented, amorphous urban setting where the individual becomes atomic individuals, cut loose from the social moorings of kinship, community, and family, from lineage and history. Thrown into the competitive marketplace and transient impersonal relations, the individual has to rely on his or her own ingenuity and resources.. Since they come from different areas and are isolated from each other in the compartmentalized life spheres and specialized work, urban dwellers only have their own vastly different stories to tell, stories which are narrowly biographical and not readily meaningful to other people. There are more stories to tell, it is true, but the apparent multiplication of stories imply the poverty of a communicable story. <br />
<br />
==Wu Qiong 吴琼==<br />
This is what Wang means by saying there is lack of stories in the city. The endlessly varied confusion and lack of common interest lead to disjoint, fragmentary, anecdotal, performance-driven forms of writing often found in essays written for the consumer's relaxed state of mind, or mindlessness after a nice dinner.<br />
<br />
'''From the Historical to the Essayistic: the Fall of the Intellectual'''<br />
<br />
Wang Anyi's ''The Story of Our Uncle'' illustrates the transition from the historically and ideological oriented literature to a form that could be characterized as essayistic. The novella was written in 1990, a time of drastic change for Chinese society and culture as a whole. From a culture dominated by an ideologically oriented and centralized state China was moving quickly into a brave new world of frenzied economic development, investment, consumerism, and pop culture. Something fundamental had drastically shaken the basic fabrics of Chinese society.<br />
<br />
这就是王先生所说的城市缺少故事的意思。 无穷无尽的各种困惑和缺乏共同的兴趣，导致了不连贯的、零碎的、轶事的、以表现为目的的写作形式，这些写作形式常常出现在为消费者轻松的心境而写的散文中，或者在一顿丰盛的晚餐后的无心之作中。<br />
<br />
'''从历史主义到文章主义：知识分子的堕落'''。<br />
<br />
王安忆的''舅舅的故事''说明了从历史性、意识形态性的文学向可称为散文性的形式过渡。这篇小说写于1990年，正是中国社会和整个文化发生剧烈变化的时期。 中国从一个以意识形态为导向、以中央集权为主导的文化，迅速进入一个经济疯狂发展、投资、消费主义和流行文化的勇敢新世界。 一些根本性的东西已经极大地动摇了中国社会的基本结构。--[[User:WuQiong|WuQiong]] ([[User talk:WuQiong|talk]]) 12:26, 9 December 2020 (UTC)<br />
<br />
==Wu Xiang 邬香==<br />
''The Story of Our Uncle'' registered a very sensitive aspect of the epoch-making changes in China. Rather than interpret this novella as a literary text, I will look at it as a document tracing a shift in literary and social history. Focusing on a novelist's career, the novella delineates the qualitative shift in the value and function of literature in a time when ideology and politics were giving way to the market, economic development, and consumerism--all under the rubric of modernization. From the vicissitudes of a writer we may see how the novel as a cultural form loses its ground and how literary sensibility shifts to the essayistic. This generic shift provides a glimpse onto the fundamental social transformations in the 1990s.<br />
<br />
Critics have noticed the presence of essayistic quality in Wang's writing, especially in her fiction.In ''The Story of Our Uncle'', one finds the essayistic prevailing over narrative.<br />
<br />
==Wu Yilu 吴一露==<br />
The text reads more like an essay-- rambling, random, analytical, disjoint, gossipy, chatty--than a straight narration, a fact acknowledged by the author herself. In this narrative-essay a young writer on behalf of his generation attempts make a biographical assessment of an older writer they call our uncle. One would be disappointed to expect an engaging action or dramatic story. Though the text retains the outward, apparent shape of a novella it is a hybrid composed of diverse genres, with literary and art criticisms, gossip, conjecture, history, philosophizing, anecdotes, and stories all rolled into one. The narrator suggests that this novella is an essay in the double sense of textual form and playful, explorative literary exercise. He proclaims in the opening paragraph that this is a story assembled out of a hodgepodge of elements, and there is no way to distinguish truth from falsehood. <br />
<br />
==Wu Zijia 吴子佳==<br />
“Many blanks need to be filled up with imagination and inference,” and the story is filled with “subjective coloring” (181). The subjective, arbitrary, even whimsical character of the text is further associated, as the narrator notes, with the mode of production that writers have adopted as they are geared toward an emergent literary market. Writers, the narrator says, are people who spend their time making up stories. One day “we started circulating his (Uncle's) maxims.” To the laborers like us the maxims are significant, for they are capital in commodity production and can produce surplus value, which can put back to expanded reproduction. ''The Story of Our Uncle'' is thus premised on fragmentary axioms, an arbitrary principle of composition, random fantasy, and the form of commodity.<br />
<br />
“许多空白需要想象和推断来填补”整个故事充满主观色彩.(181)正如叙述者所写“作家为了融入日益繁盛的文学市场，作品总有着一些主观，任意甚至任性的色彩”；作者是花时间编故事的人。有一天，“我们会开始传播他(叔叔)的格言。”对于像我们这样的劳动者来说，这些格言很重要，因为他们是商品生产的资本，可以生产剩余价值，这些剩余价值可以扩大再生产。因此，《我们叔叔的故事》是以支离破碎的公理、任意的构成原则、随机的幻想和商品的形式为前提的。--[[User:Wu Zijia|Wu Zijia]] ([[User talk:Wu Zijia|talk]]) 08:54, 11 December 2020 (UTC)Wu Zijia<br />
<br />
==Xiao Shuangling 肖双玲==<br />
In a strictly formalistic sense, Wang's text complies with the usual comments and generalizations on the essay as a literary form. In Theodore Adorno's well-known essay entitled “The Essay as Form” we find numerous descriptions well suited to an analysis of the essay in the Chinese context. Adorno pits the essay against the institutional system of philosophy, the discourse of scientific positivism, and its attendant socio-cultural condition of reification. The essay is envisaged as an ''enfant terrible'' or a serious playboy seeking the utopia space of the pleasure principle. Thus the essay turns up its nose to the notions of totality, completeness, systematicity, the universal and the eternal. It is marked by fragments, excessive fantasy and interpretation, exploration, and experiments. Its supposed form is actually formlessness. Abandoning the rigid conceptual schemata, it seeks and engages the object in its historical specificity and quotidian trivia.<br />
<br />
从严格的形式主义意义上讲，王的文本符合论文中通常的评论和概括的文学形式。 在西奥多·阿多诺（Theodore Adorno）著名的论文《作为形式的散文》中，我们发现了许多非常适合在中国语境下对论文进行分析的描述。 阿多诺将这篇论文与哲学的制度体系，科学实证主义的话语以及随之而来的社会文化条件化相提并论。 这篇文章被认为是“恐怖的婴儿”或寻求娱乐原则的乌托邦空间的严肃的花花公子。 因此，本文对整体性，完整性，系统性，普遍性和永恒性的概念大加赞赏。 它的特点是碎片，过多的幻想和解释，探索和实验。 它的假定形式实际上是无形式。 它摒弃了僵化的概念图式，而是以对象的历史特殊性和“琐事琐事”来寻找和参与对象。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 07:35, 10 December 2020 (UTC)Xiao Shuangling<br />
<br />
从严格的形式主义上讲，王的文本遵循了对散文作为一种文学形式的评论和概括。在西奥多·阿多诺（Theodore Adorno）著名的论文《文章的形式》中，我们发现许多描述都很适合在中国语境下对这篇文章进行分析。阿多诺将该文与哲学的制度体系，科学实证主义的话语以及随之而来物化的社会文化环境相对比。人们将这篇文章设想为“恐怖的婴儿”或是一个严肃的花花公子在追寻享乐主义的乌托邦。因此，文章对整体性，完整性，系统性，普遍性和永恒性加以批判。该文碎片化，充斥着幻想，过度解释，探索性和实验性；没有预设的形式，摒弃了僵化的概念图式；追求写作的历史特殊性和日常性。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 12:19, 10 December 2020 (UTC)Xu Mengdie<br />
<br />
==Xiao Ting 肖婷==<br />
While Adorno's comments are apt and in tune with much of Eileen Chang and Wang Anyi's musings on the essay, the philosophical framework in Adorno that the essay rebels against is different: the essay is up against the high-minded conceptual tyranny of Western philosophical tradition. In the Chinese literary convention the essay is not so clearly defined against something so established. Its polemic pole, I have tried to argue throughout this essay, is to be identified as the Enlightenment and Marxist paradigm of teleological history and its literary counterpart: the novel of revolutionary realism. <br />
<br />
The essay is a literary exploration trying to break out of the conceptual and discursive straitjacket. Adorno quotes Max Bense and says that the essay “is distinguished from a treatise:<br />
<br />
虽然阿多诺的评论很贴切，与张爱玲、王安忆对散文的很多思索是一致的，但散文在阿多诺那里所反抗的哲学框架是不同的：散文是与西方哲学传统的高高在上的概念暴政对抗的。 在中国的文学传统中，散文所反抗的东西并不是那么明确的。 我试图通过这篇文章论证：散文应被认定为启蒙运动和马克思主义的心学史范式及其文学的对应物：革命现实主义小说。 <br />
<br />
本文是试图突破观念和话语束缚的文学探索。 阿多诺引用马克斯-本塞的话说，散文 "区别于论著。--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 02:00, 11 December 2020 (UTC)Xiao Ting<br />
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==Xiao Xi 肖茜==<br />
The person who writes essayistically is the one who composes as he experiments, who turns his object around, questions it, feels it, tests it, reflects on it, who attacks it from different sides and assembles what he sees in his mind's eye and puts into words what the object allows one to see under the condition created in the course of writing. (17)<br />
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The dropping of a grand, complete vision and opting for the incomplete, trivial, and the experimental are what makes for the essay. The German word Versuch, attempt or essay, Adorno writes, is the place where “thought's utopian vision of hitting the bullseye is united with the consciousness of its own fallibility and provisional character” (16). This “indicates . . . something about the form, something to be taken all the more seriously in that it takes place not systematically but rather as a characteristic of an intention groping its way” (16).<br />
<br />
See Wu Liang and Wang Anyi, “A Conversation on Reality and Fiction,” in Wang Anyi, Reality and Fiction (Jishi yu xugou) 325.<br />
<br />
Adorno, 3-23.<br />
<br />
==Xiao Yining 肖伊宁==<br />
An intention groping its way into the mysteries of the Uncle's life aptly describes the essayistic quality of Wang's novella. As a text assembled out of disparate materials-- hearsay, gossips, and guesswork, fantasy, and conjecture, the narrative enacts a wide array of pre-given discourses and narrative patterns to grope at the “real” life of the Uncle. These discourses and narratives are in their own turn commented on as objects of inquiry and critique on a “meta” level and treated as options in an experimental writing. As an intellectual the Uncle is typical of hundreds of thousands others persecuted in the political campaigns whose suffering and re-instatement in the post-Cultural Revolution period is now a cliche. But at the very outset the novella unpacks the myth of the suffering intellectual into forking paths of narrative.<br />
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探索叔叔生活之谜的意图恰如其分地描述了王中篇小说的散文主义特质。作为一个由传闻、闲话、猜测、幻想和猜想这样不同的材料组合而成的文本,叙事中出现了大量预先设定的话语和叙事模式，以探索叔叔的“真实”生活。这些话语和叙述在“元”层面上作为探究和评判的对象被评论，并在实验性写作中被视为可选择的事物。作为一名知识分子，叔叔是在政治运动中遭受迫害的数十万人中的典型，他们在后文革时期的痛苦和恢复现在已成陈词滥调。但从一开始，这部中篇小说就把受苦知识分子的故事解构成了分岔的叙事路径。<br />
--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 04:28, 9 December 2020 (UTC)Xiao Yining<br />
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一种试图探索叔叔生活奥秘的意图恰当地描述了王的小说的本质特征。作为一篇由不同材料-道听途说，流言，猜测，幻想和猜想-拼凑而成的文本，叙事赋予了大量预先给定的话语和叙事模式，以摸索叔叔的“真实”生活。这些论述和叙述依次被评论为“元”层面上的探究和批判对象，并在实验写作中被视为选项。作为一个知识分子，叔叔是成千上万在政治运动中受到迫害的人中的典型，他们在后文革时期的痛苦和重生现在已经是老生常谈了。但从一开始，中篇小说就将饱受苦难的知识分子的神话展开，开辟了叙事的道路。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 12:00, 9 December 2020 (UTC)<br />
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==Xie Fan 解帆==<br />
One can make up a narrative of the Uncle on his way to the place of exile, for instance, by recourse to a tragic-sublime scenario of political victims echoing Dostoevesky. Riding in a beat-up truck drudging through the vast, snowy Siberian landscape in the Northwest plateau, the victim/hero would ponder the significance of life and fate with an elderly wise man. One could also cast the Uncle in a lackluster, comic or even grotesque light, reduced to a mere creature of survival, trapped in a narrow village life. Like thousands of other writers, Uncle was persecuted and exiled because of his writing. But this fabled story of the tragic-heroic writer is again playfully retouched into three different versions by Uncles' own retelling after the fact. In the first telling, his persecution is a political story, indicting the tyranny of the political system. Then it is an existential story, intimating the mysterious and ironical workings of fate.Thirdly, it is a prophetic story, in the fashion of an Aesop fable, full of prescience and bodings of catastrophe.<br />
<br />
比如，人们可以通过陀思妥耶夫斯基式的政治受害者的悲情场景来编造一个叔叔流亡的故事。主人公坐在一辆破旧的卡车上，在广阔的、白雪覆盖的东北高原上艰难前行，和一位智叟一起思考生命的意义。同样，人们也可以把叔叔塑造成一个毫无生气、滑稽甚至怪诞的形象，一个被困在狭小乡村的求生之物。像其他成千上万的作家一样，因为自己的作品遭到迫害和流放。但是这个英雄悲剧作家的传奇故事又被幽默地改编成三个不同的版本，在后文中得以复述。在第一个叙述中，他受到的迫害是一个政治故事，控诉政治制度中的暴政。这是一个存在主义故事，暗示着命运的神秘和讽刺。第三，这是一个预言性故事，以伊索寓言的方式，充满了预言和大灾难的预兆。--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 09:56, 11 December 2020 (UTC)<br />
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==Xie Ziyi 谢子熠==<br />
This intention groping its way into the Uncle's life draws upon various types of narrative patterns and aesthetic resources. This is by no means a literary embellishment for pure rhetorical variety or pleasure. The narration is saddled with the difficulties of understanding and getting the Uncle's life's straight. The difficulty is not the usual generational gap, but reflects different historical experiences and memory that separate the young from the old. This difference not only drives a wedge into the writers as a group, but also gives rise to the divergence of generic practice and the aesthetics informing it. This divergence is the key to understanding the essay and the essayistic.<br />
<br />
==Xu Jia 徐佳==<br />
The older generation, having experienced political persecution and historical traumas at the first hand, is deeply grounded in a historical consciousness and a teleological narrative. The Uncle is intensely committed to writing literature as praxis for social change. His meteoric rise to the leading writer in the aftermath of the Cultural Revolution indicates that the position of what Gramsci called the “organic” intellectual remains strong, even thriving. The popularity of his novels shows that a work of literature can make a tremendous hit and is an effective medium for criticizing the flaws of the system and raising the social, political consciousness of readers. It revives the legacy of the New Literature of May Fourth and is rightly re-baptized as the literature of the New Period (xin shiqi wenxue). It is the voice of the farsighted and the vanguard in China's modernization drive. Despite all his traumas and sufferings, the Uncle's generation, writers in their forties and over in the narrative time, remains firm in their belief in the organic totality of socio-historical process and the people's capacity in steering the course of history. Literature is simply one vehicle that carries this historical mission. <br />
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==Xu Jing 许晶==<br />
The historical consciousness embodied by the Uncle is to find its corresponding form in an epic mode of writing: the realistic novel. The Uncle's general outlook on the world is epic in the Lukácsian sense. The young narrator captures this ''Weltanschauung'' very accurately: <br />
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The political life of the past few decades has filled up his personal experience and life. This enables Uncle to keep his worldview firmly anchored to reality and politics. The state and government encompass the whole world for him and form the vast backdrop for human activity. Patterns of people's behavior and conduct are but representatives of social life. The concept of culture sounds very abstract and empty to him. For him art should also perform real and political functions. (214-215)<br />
<br />
==Xu Jing 许静==<br />
The young generation, in contrast, is not so firmly grounded. Growing up in a period when the dominant ideology is in decline, they are left floating in the winds of various imported ideologies and newfangled isms. Creatures of the newly emergent market and players of nihilistic intellectual fashions, they produce literature without any commitment to a socio-historical mission. Literature is but a playful, aesthetic game unburdened with any responsibility and weighty purposes. Art has become an artful, artsy activity, floating free of socio-historical grounding. Literary activity to them means, more specifically, attending pen conferences, pursuing hot fashions, innovating fresh forms and tastes, brandishing new theories, making up sensational and marketable stories. All this also leads to the enhancement of a writer's charisma and even sexual appeal. Indeed, to the young generation it is old fashioned to see literature as having historical or social significance; literature becomes more and more sexy and commercial.<br />
<br />
==Xu Mengdie 徐梦蝶==<br />
The story of the Uncle is an allegory of withdrawal from history and the dangers involved, exemplified in his crisis-ridden metamorphosis from a historically grounded writer to a playful artist, from novelist to essay writer. The Uncle's earlier success thrusts him to the status of literary celebrity and stardom: he becomes a prominent figure in the media. As the younger writers pursue fashions and cater to new consumers with playful, entertaining, artsy literary goods, the Uncle feels the need to catch up. His new position as a glamorous writer allows him to become a globetrotter. At the invitation of literary and academic circles and literary institutions around world eager to know a newly opened China, he journeys from country to country giving talks and socializing at literary cocktail parties. Increasingly, sightseeing and superficial impressions of exotic foreign countries become the only materials he can summon: he becomes a tourist and a writer of travelogue.<br />
叔叔的故事寓意着从历史和其中的危险中脱身，从一个历史背景鲜明的作家变身成为爱打趣的艺术家，从一个小说家变成了散文作家，他经历了重重危机。叔叔的早期成功让他成为了文学名人，常常出现在媒体上。年轻作家追求时尚，他们创作有趣的，充满娱乐性，艺术性的作品来迎合消费者，叔叔觉得自己也该随上大流。作为知名的作家，他的新职位让他有机会环球旅行。文学和学术圈以及文学机构都想要了解刚刚开放的中国，他往返与不同国家进行演讲，参加各种酒会。渐渐地，他能写得的只有观光旅行和对异国的简单印象，于是他就成为了旅行家和游记作家。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 11:37, 10 December 2020 (UTC)Xu Mengdie<br />
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==Xu Pengfei 许鹏飞==<br />
Going along with the role of a player in an increasingly cosmopolitan, global, and consumer oriented literary market is a new philosophy of writing, which favors a showy, playful, essayistic quality at the expense of the epic, social and historical. The Uncle is reborn, the younger narrator rightly observes, into a new life, and into an enclosed new realm of pure artistic creativity. He addresses serious social problems playfully in the style of black humor and through anachronistic narrative techniques. He becomes more and more detached from the grave political issues of the day. His new outlook is derived from a purely aesthetic principle.<br />
<br />
在日益国际化、全球化和以消费者为导向的文学市场中，一种新的写作理念应运而生，它以牺牲史诗性、社会性和历史性为代价，追求炫耀性、趣味性和散文性。年轻的叙述者正确地观察到，文学叔叔重生了，他进入了一种新的生活，进入了一个封闭的纯艺术创造的新领域。他以黑色幽默的风格和不合时宜的叙述技巧，玩笑般地处理严重的社会问题。他与当今严重的政治问题越来越疏远。他的新观点是由纯粹的美学原则衍生而来。--[[User:Xu Pengfei|Xu Pengfei]] ([[User talk:Xu Pengfei|talk]]) 05:35, 9 December 2020 (UTC)Xu Pengfei<br />
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在日益国际化、全球化和以消费者为导向的文学市场中，一种新的写作理念应运而生，它以牺牲史诗性、社会性和历史性为代价，追求炫耀性、趣味性和散文性。年轻的叙述者恰好观察到，文叔重生了，他进入了一种新的生活，进入了一个封闭的纯艺术创造的新领域。他以黑色幽默的风格和不合时宜的叙述技巧，玩笑般地处理严重的社会问题。他与当今严重的政治问题越来越疏远。他的新观点是由纯粹的美学原则衍生而来。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 06:50, 9 December 2020 (UTC)<br />
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在日益国际化、全球化和以消费者为导向的文学市场中，一种新的写作理念应运而生，它以牺牲史诗性、社会性和历史性为代价，追求炫耀性、趣味性和随笔性。年轻的叙述者精确地观察到，文学叔叔重生了，他进入了一种新的生活，进入了一个封闭式的纯艺术创造的新领域。他以黑色幽默的风格和不合时宜的叙述技巧，戏谑般地处理严重的社会问题。他与越来越疏远当今严肃的政治问题。他的新观点是由纯粹的美学原则衍生而来。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 02:21, 10 December 2020 (UTC)<br />
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==Yang Chenting 杨晨婷==<br />
Emptied of historical substance and filled up with fragmentary and rambling impressions in his global trips, both life and writing of the Uncle thin out into personal, irrelevant, discontinuous fragments. His writing begins to take on the essayistic quality, and borders on sheer images or simulacra, getting closer and closer to those of the younger generation. Real human relations are “only a literary conceit.” (227), he echoes the younger generation. Within the aesthetic shelter the “Uncle can no longer become excited or moved and is immune to suffering.” Tragic suffering is now only a literary category, and “the awareness of this is the hallmark of Uncle's becoming a pure writer” (225). Parallel with this essayistic quality is the Uncle's changed life style. His is more taken with things he would have considered vulgar, low, or quotidian;<br />
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生活和写作都被历史的内涵掏空，随之被全球旅行中的零碎和漫不经心填满，让叔叔自己变成了个人的、无关紧要的、不连续的碎片。他的写作开始有了散文的气质，并接近于纯粹的影像或模拟，越来越接近年轻一代的人。真实的人与人之间的关系“只是一种文学上的臆想”。(227)，他与年轻一代遥相呼应。在审美的庇护下，“大叔再也不能变得兴奋或感动，而且对苦难免疫”。悲剧性的苦难现在只是一个文学范畴，“对这一点的认识是大叔成为一个纯粹作家的标志”（225）。与这种文章化特质并行的是大叔的生活方式的改变。他的更多的是对那些他认为庸俗、低级、庸常的东西的接受。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 08:11, 11 December 2020 (UTC)Yang Chenting<br />
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==Yang Hairong 杨海容==<br />
he becomes more listless and yuppish. He has developed a strong interest in women and sexual intrigues and conquests; he indulges in vulgarity and trivial pursuits, exulting in money and showy, exotic collectibles. In short, he metamorphoses from an image of the epic novelist and organic intellectual to a middle class, professional writer, whose favored form is the essay and whose lifestyle takes on the “essayistic” quality of a ramble for self-pleasure.<br />
<br />
The transformation in the Uncle reflects the retreat of literature from a historically grounded medium to a form light-hearted, playful entertainment and a theatrical performance. The problem with this change, as the novella's ending suggests, is that it is self-deceptive. Despite the Uncle's willful creation of an aesthetic cocoon, history manages to intrude in the end as return of the repressed, in the person of his murderous son. His son embodies all the painful memory and disgraceful experience of the Uncle's life, unfit for the epic treatment in his novels and repressed in his ethereal, airtight, essayistic experiments. <br />
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==Yang Hui 阳慧==<br />
The son's attempted murder of his father signifies the revenge of a history that the Uncle is trying to shut off from the serene, trouble-free aesthetic realm. Our concern, however, is not with the interpretation of the story per se, but with the way the Uncle's fate indicates the shift in literary form. If the Uncle's story apparently traces the trajectory of a novelist to a writer who not only writes travelogues and essays but also is imbued with essayistic sensibility, then the essay in contemporary China is a release from the epic form of writing and historical discourse. It is a release into the literary market and consumer taste, a response to the pervasive secularization of life and rising consumerism.<br />
<br />
儿子企图谋杀他父亲的行为象征着一段历史的复仇，而这段历史是叔叔试图将其与宁静、无烦恼的美学领域隔离开来的。然而，我们关心的不是故事本身的解释，而是叔叔的命运如何预示着文学形式的转变。如果“叔叔”的故事明显地将小说家的轨迹追溯到一个作家，他不仅写游记和散文，而且充满了散文情感，那么当代中国的散文就是从史诗形式的写作和历史话语中解放出来的。这是对文学市场和消费品味的释放，是对生活普遍世俗化和消费主义抬头的回应。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 11:59, 9 December 2020 (UTC)<br />
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儿子企图谋杀他的父亲这一行为象征着一段极具历史意义的复仇，叔父试图从宁静、无忧无虑的美学领域中脱离出来。然而，我们的关注点不在于对故事本身的解读，而是叔父的命运如何预示着文学形式的转变。如果说《叔叔的故事》追溯了一个小说家转变为作家的轨迹——在写游记和随笔的同时，倾注了散文式的细腻情感——那么当代中国的随笔就是史诗写作和历史话语的一种释放。这是对文学市场和消费者口味的一种释放，是对无处不在的生活世俗化和消费主义抬头的回应。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 15:02, 9 December 2020 (UTC)<br />
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==Yang Yi 杨逸==<br />
It comes as the image of a loosening up of the previous, ideologically controlled life, which is now becoming more private, more disjoint and fragmented, more removed from the totalistic social and political process. Yet history has not become the simulacrum to play with, as envisioned by the younger narrator or the Uncle himself as he catches up with the fashions. China’s social reality does not square so nicely with the essayistic playfulness one may wish. Thus the essay as a cultural form is caught in a tension between withdrawal from the burden of history and the possible return of the repressed. <br />
<br />
==Yang Yue 杨悦==<br />
'''Mulish Essays: the Genre of ''Zawen'' in Contemporary China<br />
'''<br />
<br />
''Mary Scoggin''<br />
<br />
'''Abstract'''<br />
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Tone in an essay is an ironic figure of speech; how can you channel that which is carried in sound through the ink of print? This paper illustrates the trope of tone through the particularly ,sonorous' work of ShaoYanxiang, an official poet who in retirement is better known for the essays in which he collapses poetry into polemic, his ''zawen''. The distinct and beleaguered social and cultural space for ''zawen'' in contemporary China reveals the mechanics, ideology and significance of tone in Chinese writing. Even more than other literary genres, ''zawen'' depends upon something within the earthy noise of moody, mulish voices to carry its messages. Like most poetry, but unlike most fiction and drama, ''zawen'' is itself a first person voice, not a representation of voices.<br />
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==Yang Ziling 杨子泠==<br />
Yet unlike poetry, which may need to be at least imagined to be read out loud, repeated and savored for full effect, ''zawen'''s ideal is to appear for a fleeting moment on the back page of a newspaper, to be received with the accompaniment of an enigmatic laugh, sigh or snort from the reader, and then thrown away quickly, before anyone can find their seat and sit in it, or take offence. While readers love and hate their morally and politically provocative ''zawen-of-the-moment'', writers string zawen across stretches of time and publishing organs to construct heavily intertextualized conversations. <br />
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==Yao Cheng 姚诚==<br />
Eventually they even preserve ''zawen'', long after the dizzying minutia of allusions, jokes and digs are forgotten, often compiling a career's worth of them into small print runs of volumes that they give away to friends and admirers as discursive portraits of themselves. Lu Xun's genre of the ,dagger and spear' is thus not only a sly political weapon, but also a complex sculpture of the self, chiseled by the cantankerous tones of social dialogue.<br />
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In contemporary textbooks and manuals of Chinese essay composition, the “miscellaneous essay,” [literally, “mixed essay,” referred to as ''zawen'' hereafter] is presented as a particularly “Chinese” essay genre within a global view of universal literary categorization.<br />
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杂文中的典故，笑话和挖苦的细节常令人茫然，在这些细节被人遗忘之后，“杂文这一体裁最终得以保存”， 读者经常将自身职业价值汇编成一些小册当做是自己的离散描述杂文，然后将分小册发给朋友和仰慕者。 因此，鲁迅的“匕首与长矛”流派不仅是狡猾的政治武器，而且是复杂的自我雕塑，为社交对话的残酷语调所勾勒。<br />
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在当代中国散文写作的教科书和手册中，“杂文”（直译为“杂文”，以下简称杂文）在全球普遍文学分类的全球视野中被视为一种特别的“中国”散文类型。 --[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 09:24, 10 December 2020 (UTC)<br />
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最终，作者们甚至能在那些令人眼花缭乱的细枝末节的典故、笑话和挖苦被遗忘之后，仍然保留着"杂文"。他们常常把自己职业生涯的价值编成小本子，作为自己的话语肖像送给朋友和仰慕者。因此，鲁迅的 "匕首和长矛 "流派不仅是一种狡猾的政治武器，也是一种复杂的自我雕塑，被社会对话中的尖酸刻薄所雕琢。<br />
在当代中国散文的教科书和手册中，"杂文"[字面意思是 "杂文"，以下简称杂文]被作为一种极具 "中国性"的文章体裁，呈现在普遍的文学分类的全球视野中。--[[User:Yao Jia|Yao Jia]] ([[User talk:Yao Jia|talk]]) 06:19, 11 December 2020 (UTC)<br />
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最后，在那些令人眼花缭乱的细枝末节的典故、笑话和挖苦被遗忘之后，他们甚至仍然保存着杂文，常常把他们职业生涯的价值编成小本子，作为自己的语录送给朋友和崇拜者。因此，鲁迅的“匕首和长矛”流派不仅是一种狡猾的政治武器，也是一种复杂的自我雕塑，被社会对话中的尖酸刻薄所雕琢。<br />
在当代中国作文的教科书和手册中，“混杂的文章”，【字面意思是“杂文”，以下简称杂文】被作为一种特别“中国”的文章体裁，呈现在普遍的文学分类的全球视野中。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 08:16, 11 December 2020 (UTC)Yang Chenting<br />
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==Yao Jia 姚佳==<br />
Lu Xun, the genre's initial back-handed champion, quipped sardonically that although he searched the standard encyclopedia thoroughly, he was unable to locate the genre of “tsa-wen” in any authoritative foreign classification. Lu Xun's sarcasm includes both defiance and self-conscious uneasiness about a writing practice that Chinese circumstances, he felt, rendered peculiar and unseemly upon a world stage. Compare the comments of a recent critic of ''zawen'':<br />
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In Chinese affairs, there is a strange phenomenon that has held true until the present time, and that is; the value of any certain thing has to be established by a foreigner or by some common foreign publication.<br />
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鲁迅是这一文体的最初的反对者。他曾讽刺说，他翻遍了标准的百科全书，但在任何权威的外国分类中都找不到 "tsa-wen "这一文体。 鲁迅的讽刺既有对一种写作方式的蔑视，也包含了自觉的不安，他认为中国的环境使这种写作方式在世界舞台上变得奇特而不雅。 比较最近的一位批评家对''杂文''的评论：<br />
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在中国的事务中，有一种奇怪的现象一直持续到现在，那就是：任何一件事物的价值都必须由外国人或一些外国的普通出版物来确定。--[[User:Yao Jia|Yao Jia]] ([[User talk:Yao Jia|talk]]) 01:56, 11 December 2020 (UTC)<br />
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==Yi Huan 易欢==<br />
As for this thing called modern Chinese ''zawen'', because its Chinese characteristics are too strong, Westerners truly have a hard time understanding them, and thus have difficulty in researching this subject... the American writer Pearl Buck said something like: 'this thing called ''zawen'' is too peculiar, you really cannot understand it.' That is why only Chinese people themselves can evaluate this phenomenon called zawen. (Yan Xiu in Zhang Hua [all translations by Scoggin unless otherwise noted])<br />
In this passage, Yan Xiu, an eminent writer and critic, articulated Lu Xun's defiance of the foreign authority to categorize essay genre in a relatively explicit way, while also maintaining a typical ''zawen''-esque playfulness of style. He continues his commentary;<br />
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==Yi Zichu 义子楚==<br />
But we do not need to worry about this long period of neglect in which foreigners do not recognize ''zawen.'' Even if a foreigner were to burst his/her mind researching Chinese zawen, I am afraid that they would not be able to research anything out of it even if they researched themselves flat broke and starving. But Chinese people all understand them easily. If they were not able to maintain the abiding appreciation and understanding of Chinese readers, this practice would have been lost. The historical reasons and significance for the creation and propagation of ''zawen'' in China are worth serious research and theorizing (ibid.).<br />
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Bravely dismissing the risk of bankruptcy, I do propose to research and theorize the culture of this funny genre of essay in all of its supposed inscrutability. <br />
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==You Yuting 游雨婷==<br />
One ubiquitous characterization of zawen from textbooks and manuals is built upon the metaphor of the mule. This metaphor suggests a number of qualities, including hybrid vigor and strength, stubborn bad-temper, and resilience in the face of obstacles. Mules kick, spit and bray with distinctive exuberance. ''Zawen'' are often considered an awkward combination of “part-poetry, part politics” (Lin). Cross-bred traits extend the qualities of a mule; ''zawen'' are bred to toil at the most difficult of human labor, they are strong, hard-working and rather famously unloved creatures, best known for their expressive obstinance. <br />
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So how does an essay kick, spit and bray? In Chinese theoretical discussion of ''zawen'' the metaphor moves from kinetics to sound; ''zawen'''s kick is located in its “tone,” a term taken from music, although the sound here is can be distinctly unlovely. <br />
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==Yu Ni 余妮==<br />
Elsewhere I have examined the function of “tone” through the lens of the published record of debate over tone between literary editors (see Scoggin 2001). I have posited the idea that approaches to writing ''zawen'' fall into two interdependent strategies, one overt and one covert, both blending the tactics of politics and poetics in perfect measure. Overt ''zawen'' are relatively bold and obvious in their churlish tone, reflecting confidence in a tolerant audience. Covert ''zawen'' are sometimes difficult to identify, disguised or hidden within other genre of writing, but still drawing upon the distinctive tones of ''zawen'' through intertextuality and other tricks. <br />
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Below, I examine the mechanics of ''zawen'' tone through contrasting these two style of ''zawen'' issuing from a single pen, that of poet and noted ''zawen'' writer Shao Yanxiang. <br />
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==Yuan Shiqi 袁诗琦==<br />
The two essays discussed below form opposites sides of a spectrum of variable transparency, and vastly differing publishing circumstances, although they were composed only months apart by the same individual, one before and one after a specific political event in China. I argue here that unifying the two ''zawen'' is a particular subset of modal tropes, qualified as the verbal equivalent to a mule's kick, bite or bray. The expression of this unclearly delineated but distinctive subset of modal tropes is the single central mission of ''zawen'' as a genre in Chinese literature and society. Chinese theoretical debates over “tone” specifically address the function of this kind of modal trope. While sometimes as bald and direct, as in the overt ''zawen'' “Pei pei pei! ”?discussed below, many zawen conceal their weapons, depending upon contextual circumstances of publishing to pack their punch, as does the essay “East Station,” also discussed below.<br />
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下面讨论的这两篇文章形成了一系列不同的透明度和迥然不同的出版情况，尽管这两篇文章是由同一个人撰写的，前后仅相隔几个月，分别是在中国某一特定政治事件之前和之后。在这里我认为，统一两个“杂文”是模态修辞的一个特定子集，在言语上相当于“骡子的踢”、“咬”或“叫”。表达这种没有明确划定但独特的模态修辞子集，是“杂文”作为中国文学和社会的一个流派的唯一中心任务。中国关于“调”的理论争论主要针对这类模态修辞的功能。然而有时又很直接，就像在下面讨论的公开的“杂文”“呸呸呸”?中，许多杂文隐藏他们的武器，根据发表的语境环境进行重击，正如文章《东站》，也将在下面讨论。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 07:09, 9 December 2020 (UTC)<br />
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下面讨论的这两篇文章从相反的角度形成了一系列不同的透明度和迥然不同的出版情况，尽管这两篇文章由同一个人撰写，前后仅相隔几个月，分别是在中国某一特定政治事件之前和之后。在这里我认为，统一两个“杂文”是模态修辞的一个特定子集，在言语上相当于“骡子的踢”、“咬”或“叫”。表达这种没有明确划定但独特的模态修辞子集，是“杂文”作为中国文学和社会的一个流派的唯一中心任务。中国关于“调”的理论争论主要针对这类模态修辞的功能。然而有时又很直接，就像在下面讨论的公开的“杂文”“呸呸呸！”?中，许多杂文隐藏起他们的武器，根据发表的语境环境进行重击，正如将在下面讨论的文章《东站》。--[[User:Xu Pengfei|Xu Pengfei]] ([[User talk:Xu Pengfei|talk]]) 11:34, 9 December 2020 (UTC)Xu Pengfei<br />
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==Yuan Tianyi 袁天翼==<br />
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Both types of ''zawen'' should be read “ethnographically,” in concrete social and historical circumstances. After covering some of the primary textual elements of ''zawen'', I will demonstrate the significance of more subtle contextual gestures of ''zawen'', which must be read out of the process of submitting and publishing ''zawen''. Through the contrast of these two essays, I will explicate and generalize about the formation and mechanics and of tone in modern Chinese literary history, and offer a thesis upon the reception of Chinese literature in Western scholarship as well.<br />
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杂文的两种类型都应该置于具体的社会和历史环境下，以“民族志”的方式解读。在介绍杂文一些基本的文章要素后，我会揭示杂文更细微的语境姿态的意义，而这个只能从提交和出版杂文的过程中解读出来。通过对比这两篇文章，我会我将对中国现代文学史上基调的形成、机制和基调进行阐述和概括，并就西方学术界接纳中国文学这件事发表一篇论文。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 07:05, 9 December 2020 (UTC)<br />
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==Yuan Yuchen 袁雨晨==<br />
An Demonstrative Sample – “'Pei Pei Pei!'?”<br />
''<br />
A friend from outside literary circles asked me to find him some “pei pei pei!” essays to read, and I had to stare at him blankly with nothing to say. He then explained that he had read in a newspaper that a certain provincial leader had announced at a banquet that there should be no more “pei pei pei – ing” all over the place, and so clearly there must be pei pei pei-ing all over the place. (Shao 1993, 181)<br />
So begins an essay entitled “呸呸呸!”? composed in February of 1989. I will return to the circumstances of publication shortly, but first I will demonstrate the trope of tone through this representative sample ''zawen.<br />
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==Zeng Fangyuan 曾芳缘==<br />
A word like “Pei!” contains what we can call a modal trope, a figure of speech that captures mood and emotion, expressing not only subjunctive or declamatory mood, as adverbial modal tropes such as “could” and “should” may do in English, but also more subtly embedded mood in the semantics of lexical items (the meanings in words) expressing outrage, joy, command, sarcasm, threat, pathos, irony (Friedrich, 30-32). Usually modal tropes work together with other functions of language but in the case of “pei!” the modal trope is more nearly pure, it stands primarily for the emotional tone it communicates. A parallel sample in English might be something like “tut, tut, tut!” although “tut” fails to pack the censorious reproach of the Chinese “pei!” <br />
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==Zeng Liang 曾良==<br />
In the case of this title, modal functions are reinforced by several formal tropes. Note the repetition (three pei's!) and the complex punctuation consisting of an exclamation point and a question mark, separated by quotation marks. In the case of “Pei pei pei!”?, the ''zawen'''s own voice is not the primary expression of the tone of disgust. The quotation marks invoke disgust only to distance it, while the question mark further challenges it. The title alone demonstrates modal function with very little distraction; one character, two repetitions and three punctuation marks move this title in several modally intense directions at once with almost no referential content at all. <br />
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==Zeng Xinyuan 曾心媛==<br />
“Pei pei pei!”? performs a transparent metadiscursive comment upon ''zawen'', in this case defending the extracurricular genre favored by declasse intellectuals like Shao Yanxiang, himself, a “retired” poet who had resigned with bitterness from his career at the central Chinese poetry journal ''Shikan'', and devoted his post official career to writing zawen. Upon learning of this unnamed “provincial leader's” complaint about “pei pei pei”-ing, and sensing that he himself bore some responsibility for this reportedly lamentable state of affairs, Shao writes that he discovered that the provincial leader had indeed characterized a kind of caustic, sarcastic disparaging discourse about the party, the nationality and the people, as “pei pei pei-ing all over the place” and that he had further warned that this kind of talk was spreading a mood of despair and hopelessness. <br />
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==Zeng Yanhu 曾雁湖==<br />
In the remainder of this essay Shao ridicules said provincial leader's complaint as circular, admitting no culpability on the part of his own fellow ''zawen''-writing social critics. <br />
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The tone of “Pei pei pei!”? is that of pointed irony, expressed recursively upon three levels. The first level is located in the words themselves, including the use of “pei” I have described above. This “first order” irony, as I have described it (Scoggin 1997), is an elementary type of sarcasm, a part of the conventional rhetoric of any language, written or spoken, and not usually misunderstood by a competent interpreter.<br />
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在文章的剩余部分绍讥讽道省领导的申诉是一个闭环，不承认他的同伴所写的社会批判性杂文有任何的罪恶。<br />
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“呸呸呸”的语气是尖锐的讽刺，递进的传达着三个层次的含义。第一层含义是基于词语本身，包括我在前面所提到的“呸”的使用。正如我所描述的那样（Scoggin 1997），这种“一阶”讽刺是讽刺的一种基本类型，是任何语言的传统修辞学的一部分，无论书面或口语，通常都不会被有能力的口译员误解。<br />
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==Zhang Hu 张虎==<br />
Other examples of this level of tone in “Pei pei pei!”? would include the attitude of “stupidity” Shao Yanxiang assumes when he claims that he looks for pei pei pei ing “all over the place” but cannot find any at all, and the repeated use of expressions he lifted from the pointedly unnamed “provincial leader's” talk, including the primary charge of “mockery, sarcasm and scornful dismissal” Shao is refuting, and also the leader's assertion of “discipline and rectification,” which Shao has skillfully turned into a counter charge. <br />
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A second level of irony requires contextual knowledge on the part of the reader. This includes assumptions that would be obvious to most readers.<br />
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“呸呸呸!”？中这种程度的语气的例子包括，邵彦祥在“到处”寻找呸呸呸，却一无所获时所采取的“愚蠢”的态度，以及他从完全不知名的“省级领导”的谈话中反复使用的表达方式，包括主要的“嘲笑、讽刺和轻蔑的解雇”，邵逸祥反驳道，还有领导对“纪律严明”的断言，邵巧妙地把这句话变成了反击。<br />
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第二层次的反讽需要读者的语境知识。这包括对大多数读者来说显而易见的假设。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 05:03, 11 December 2020 (UTC)<br />
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==Zhang Hui 张慧==<br />
For example, Shao Yanxiang claims that he has never heard of the idea that “literary publications should be of assistance in stabilizing the people's minds, increasing faith, and not demoralizing the people's will.” But just such a position has clearly been long-standing socialist policy for many kinds of public writing, including media news and literature. References to historical events in terms like the cultural revolution tones of “newspaper [published] by all the people” and Han Shaogong's controversial Post-Mao short story “Ba Ba Ba” fall somewhere in between the first and second levels of ironic tone. <br />
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A third level, which I have labeled “indexical irony,” makes use of immediately contextual information such as the actual publishing outlet of the essay (in this case, the mainstream ''Literature Journal'' essay column “Literature and the People's Lives,” which Shao mentions at the end of the article) and Shao's own writing persona.<br />
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例如，邵彦祥声称他从未听说过“文学出版物应在稳定人民思想，增进信仰，不使人民意志消沉方面有所帮助”这一思想。 但是，这种立场显然已经成为包括媒体新闻和文学在内的许多公共写作的长期社会主义政策。 对历史事件的引用，例如“全民[报纸]的文化大革命”和韩少功备受争议的毛泽东短篇小说“八八八”，都介于第一和第二讽刺语调之间。<br />
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第三个层次，我称之为 "索引性反讽"，利用文章的实际出版渠道（在这里，邵在文章结尾提到的主流''文学报''散文专栏 "文学与百姓生活"）和邵自己的写作人设等即时语境信息。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 09:13, 9 December 2020 (UTC)<br />
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比如，邵燕祥声称，他从来没有听说过 "文艺刊物要对稳定民心、增加信仰、不挫伤民心意志有帮助 "的观点。 但就这样的立场，显然是包括媒体新闻和文学在内的多种公开写作的长期社会主义政策。 像 "全民办报（出版）"的文革调子和韩少功的争议性后毛短篇小说《巴巴》等词语对历史事件的提及，都属于第一和第二层次的反讽调子。 <br />
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第三层次，我称之为 "索引性反讽"，利用文章的实际出版渠道（在这里，邵逸夫在文章结尾提到的主流''文学报''散文专栏《文学与人民生活》）和邵逸夫自己的写作人设等即时语境信息。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 09:17, 9 December 2020 (UTC)<br />
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==Zhang Ling 张玲==<br />
''Zawen'' often make extensive use of this third, intimately contextualized level. In this case Shao claims that he can find no “pei pei pei” articles, but many readers would recognize that he himself is well known for writing ''zawen'' that would certainly qualify.<br />
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In “Pei pei pei!”? Shao Yanxiang has deliberately sought out an accusation that he then counters with withering acerbity. Complaint, combat and disgust are just the beginning of the range of contentious moods that ''zawen'' represent. ''Zawen'' accuse, retaliate, needle, and snarl; but as I will demonstrate shortly, they can also moan and sigh with considerable subtly. Either way they clothe all this, quite often, in word games of subterfuge and indirectness, which -- beyond the intellectual puzzle of circumlocution also common in other genres of verbal art -- carries the weight of ''zawen'''s mission in the singular feature of tone.<br />
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==Zhang Peiwen 张佩闻==<br />
As a ''zawen'' writer, the “provincial leader's” complaint is exactly the sort of accusation intellectuals like Shao Yanxiang are accustomed to facing. His defense links the ''zawen'' mission to many others we could find in diverse settings; he is also answering, for example, Spiro Agnew's famous condemnation of “nattering nabobs of negativism” in American public discourse, and displaying the cross-cultural breadth of a “Jeremiad,” evident in the travel-worthy allusion of the very term, rooted in biblical texts. In this and other ''zawen'', Shao defends the contemporary Chinese genre of zawen as a genre of protest and complaint. He borrows the insult of a critic to distinguish thoughtless emotional battering from the carefully aimed spar, which is both his own ideal and the standard mission of the genre of ''zawen.''<br />
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==Zhang Qi 张琪==<br />
'''A Restrained Sample – “East Station”'''<br />
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I have outlined how one essay demonstrates the function of ''zawen'' in a particularly transparent way, but some of the best and most effective zawen are covert operations. On the opposite side of spectrum of transparency, we can place a relatively understated and “essay-like” ''zawen'', also by Shao Yanxiang. “East Station” was submitted for a national ''zawen'' competition in a southern evening newspaper in 1994. It was judged too “sensitive” to publish by the zawen editor, but nevertheless it was privately noted by the editors as the unofficial winner of the competition. At first glance there is very little to mark it as a ''zawen'' at all, not to mention a seditious ''zawen''.<br />
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受约束的样本–“东站”'''<br />
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我已经概述了一篇文章如何以一种特别透明的方式展示“ 杂文”的功能，但是一些最好，最有效的杂文是秘密行动。 在透明度范围的另一面，我们可以放一个相对低调的，也像邵燕香一样的“散文式”“ 杂文”。 1994年，“东方站”在南方晚报上提交给全国“ 杂文”竞赛。它被杂文编辑认为过于“敏感”而无法出版，但编辑私下指出它是非官方的比赛获胜者。乍一看，几乎没有什么可以将其标记为“ 杂文”的，更不用说煽动性的“ 杂文”了。--[[User:Zhangqi|Zhangqi]] ([[User talk:Zhangqi|talk]]) 05:47, 10 December 2020 (UTC)<br />
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==Zhang Weihong 张维虹==<br />
It is a rather lyrical survey of historical images centering upon refugees, migrants, political and literary figures on their passages to and from Beijing. It does, however, contain a few of the indications of first level irony that traditionally mark a ''zawen'', such as a “quotation” placed for its jarring effect, as in the opening passage below.<br />
<br />
Thirty years ago in Beijing, if you mentioned “East Station,” everybody would know that referred the Beijing East Station that lies to the outer East Side of Front Gate. Today this unremarkable construction, built in a half-westernized architectural style and sandwiched between the tall buildings of this noisy and busy city, supports a little sign that reads “Railway Workers Club.” It is already an “ancient artifact,” long gone are the prosperous and glorious days of old.<br />
<br />
此文是以流民，移民，政治和文学人物往返北京为中心的历史形象的抒情研究。然而，它确实包含了一些传统上标记“杂文”的第一层讽刺的暗示，例如为了其刺耳效果而放置的“引语”，如下面的开头段落所示。<br />
三十年前的北京，如果提到“东站”，大家都会知道是指位于正门外东侧的北京东站。如今，这座半西化建筑风格的不起眼的建筑，夹在喧嚣闹市的高楼大厦之间，支撑着一块“铁路工人俱乐部”的小牌子，已是“古文物”，昔日的繁华辉煌早已一去不复返了。<br />
<br />
==Zhang Xueyi 张雪仪==<br />
The somber opening paragraph is in part marked as a zawen by the appearance of snapshot “quote,” in which what might have been a significant icon of Beijing history is reduced to a cheesy “Railway workers club” sign hanging on a architecturally half-breed building not even worthy of preservation. Other ironic comments of this sort include Shao's sarcastic reference to Guo Moruo;<br />
<br />
And in March of 1949, when Guo Moruo and his democrats gathered together and arrived in Beijing, they were received with grand ceremonious welcome; the tears they wept were of joy. At the time, he composed a poem “How much of the people's blood was spilled for this honor. <br />
<br />
==Zhang Yinliu 张银柳==<br />
Thinking of it, the tears fall, and happy laughter is unable to articulate in sound.” -- I do not know why, but this poem was not collected in any of his later collections.<br />
<br />
In a similar but more deeply contextualized vein would be Shao Yanxiang's allusion to Tu Fu's escape during the An Lu Shan rebellion during the Tang Dynasty contained in the quoted term “fortuitous rescue.” Shao's general structure in this piece is a recurring cyclical allegory that parallels the Japanese, the Nationalists and the Communists in bitter condemnation of the last, as only one more invasive army disturbing the lives of ordinary Chinese people. The People's Traffic Police also take their place in this cycle, a silly reminder that we are still in the realm of ''zawen''.<br />
<br />
==Zhang Yu 张瑜==<br />
Obviously this kind of first and second-level rhetorical sarcasm and historical irony alone is not enough to define an essay as a ''zawen'', but the difficulty of assigning an essay its genre is also no obstacle; ambiguous “mixedness” is part of ''zawen'''s identity. This covert zawen depends most fundamentally upon indexical irony, to an extent that surpasses “Pei Pei Pei!”?, above. One crucial feature that makes “East Station” a ''zawen'' is the entirely untextual fact that Shao Yanxiang submitted it in a competition specifically designated for ''zawen'' in a provincial evening newspaper. The editors did not reject the piece as “non-''zawen'',” on the contrary, they complained that it contained too much of the requisite ''zawen'' pique. In order to understand this, we must again go beyond the actual words of the piece.<br />
<br />
仅从一级和二级讽喻修辞及历史讽刺角度分析显然不足以将一篇文章定义为“杂文”，但将一篇文章分类的难题也不是什么障碍；含糊“混杂”是“杂文”的特点之一。杂文的隐蔽性更多地依赖于索引性讽刺，在某种程度上来说，它超越了“呸呸呸！”。把《东站》这篇文章归为“杂文”的一个关键因素是由于其完全无文本性这一事实，邵燕祥在地方晚报“杂文”特辑上发表这篇文章。编者也不否认这篇文章不是一篇“杂文”；相反地，他们抱怨这篇文章涵盖太多“杂文”必不可少的气息。为了解这一点，我们必须再次透过文字本身来看这篇文章。--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:49, 9 December 2020 (UTC)<br />
<br />
==Zhang Yujie 张毓婕==<br />
In a late night conversation in which the managing editor and two guests including myself drank beer and discussed the ''zawen'' competition to which “East Station” was submitted, the editor mused about the publication that wasn't. She said;<br />
<br />
Actually Shao Yanxiang submitted two manuscripts, but I had to return one. (Reaching around to a drawer) Well, I wanted to return it to him, but then I couldn't bear to. The original is still here, I wonder if you will understand? It requires some background...At the time it was the head editor that rejected the manuscript. He also felt badly, but there was no question but that it could not be printed, because it would certainly cause trouble...This happens with your friends, but I really felt uncomfortable about this one. <br />
<br />
==Zhang Yuxing 张宇星==<br />
Because this essay was just written so well. He just wrote about the East Station, but he used Beijing East Station to talk about his view on everything. (Scoggin Fieldnotes) <br />
<br />
She continued to discuss the essays that were just too “that way” (''neige le'') as they came in for the competition. “One day the police came and looked through that box all afternoon!” she added. The managing editor's two guests that evening jumped on her comment, “They what!?” But she retained the appearance of serenely refusing to interpret this police visit as a sinister gesture.<br />
It was just manuscripts, why should they look at those? They said they were just reading, there were two of them, I really don't know, I guess they enjoyed reading them too.(ibid)<br />
<br />
==Zhao Xi 赵茜==<br />
When she finally found the manuscript (tucked away where snooping police would not have found it) she decided to give it to me. She said she had called Shao Yanxiang to tell him that they could not print it, and even though he had said he understood, she still hated to bring the matter to his attention again by sending the essay back to him, and now it seemed too late. Since I was also acquainted with him, and clearly admired him, giving the manuscript to me as research material seemed to her to be a fitting conclusion to the whole matter. <br />
<br />
In the original manuscript of “East Station” is signed, as is the custom, with the date it was composed at the bottom, “September 13, 1989.” Although it was submitted to the newspaper in 1994, in a private note scrawled to the editors, Shao added; “Please don't cut or change this date. <br />
<br />
==Zhao Xiaoyan 赵晓燕==<br />
The new railway station began operation in 1959, and this fits in parallel with 'more that thirty years ago' at the beginning of the essay.” The emphasis upon these dates forces a new consideration of the essay as a whole. Suddenly the parallel between Nationalist, Japanese and Communist cycles of refuge and expulsion he mentions are rendered a sinister reference to a modern “rebellion” in the spring and summer of 1989. The date heightens the threat of Shao's concluding two sentences; “Today will also become history. And every inch of Beijing earth will provide proof of its history.” The scrawled note links 30 years, 1989, “today,” and the defiant “inches of proof” that mark East Station as a zawen, even beyond the micro structure of submission channels. For all its elusively distant tone, East Station suddenly became a pointed, angry, and, even in 1994, unpublishable ''zawen''.<br />
<br />
新火车站于1959年开始运营，这与文章开头的'三十多年前'相吻合"。对这些日期的强调，迫使我们对文章的整体进行新的考虑。突然间，他提到的国民党、日本和共产党的避难和驱逐周期之间的平衡，被恶意渲染成1989年春夏的现代 "叛乱 "。这个日期强调了邵的最后两句话：“今天也将成为历史。而北京大地的每一寸土地都将为其历史提供证明。" 这张潦草的纸条将30年、1989年、"今天 "和不顾一切的 "寸土寸金 "联系在一起，这标志着东站作为一个杂文，甚至超越了提交渠道的微观结构。尽管东站的语气难以捉摸，但它突然变成了一个尖锐的、愤怒的、甚至在1994年还无法出版的杂文。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 09:15, 9 December 2020 (UTC)<br />
<br />
新火车站于1959年开始运营，与本文开头的“三十多年前”相适应。” 对这些日期的强调迫使我们对论文作为一个整体进行新的考虑。 他提到，国民党，日本人和共产党人的避难和驱逐循环之间的相似之处突然变成了对1989年春夏的现代“叛乱”的阴险参考。这一日期加剧了邵的结论的威胁。 今天也将成为历史。 北京的每一寸土地都将提供其历史的证明。” 散乱的笔记将1989年的30年（今天）与挑衅的“几分证据”联系起来，这标志着东站成为杂文，甚至超出了提交渠道的微观结构。 尽管遥不可及，但东站突然变得尖锐，愤怒，甚至在1994年，也无法发表“杂文”。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 09:18, 9 December 2020 (UTC)<br />
<br />
==Zheng Huajun 郑华君==<br />
'''A Larger Trend: Revealing Ugly Truth through Troubled Tones'''<br />
<br />
It is almost a matter of definition, then, that discordant, troubling tones are the characteristic, even of the most beautiful ''zawen''. I have not illustrated “ugly” ''zawen'' here, but they do exist, and in profusion. Many ''zawen'' are suffused in a preachy, pedantic tone that is sometimes quite off-putting to Chinese and non-Chinese readers alike. And yet, like the larger category of essays in Chinese literature, ''zawen'' remain a popular staple in the literary supplements of Chinese newspapers, and many prominent writers turn later in their career to writing ''zawen''. In contemporary history the “mule” genre of ''zawen'' has also played a significant political role far beyond its humble posture (see Scoggin 1997).<br />
<br />
一个更大的趋势。通过烦恼的语气来揭示丑陋的真相。<br />
那么，这几乎是一个定义的问题，不和谐的、令人不安的音调是特征，即使是最美丽的杂文也是如此。我在这里没有说明 "丑陋 "的杂文，但它们确实存在，而且数量很多。很多文都充斥着一种说教的、迂腐的语气，有时让中国和非中国的读者都很不喜欢。然而，就像中国文学中更大的散文类别一样，杂文仍然是中国报刊文学副刊中的热门主打，许多著名作家在其职业生涯的后期都会转向写杂文。在当代历史上，"骡子 "文体也发挥了重要的政治作用，远远超出了它的卑微姿态（见Scoggin 1997）。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 08:57, 10 December 2020 (UTC)<br />
<br />
==Zhou Luoping 周罗平==<br />
What is it about this genre that draws prominent writers, and commands significant attention of the Chinese readership? The answer lies, I think, in assumptions about the mechanics of tone rooted in Chinese literary history. To examine this problem we need to leave particular zawen behind and examine a larger picture that views Chinese literature via the globalized perspective that contemporary Chinese critics take.<br />
<br />
''Zawen'' as a category causes problems for Chinese as well as non Chinese classification, but there is a revealing divide between Western and Chinese treatment of zawen. With few exceptions, ''zawen'' has been neglected as a subject of the study of Chinese literature from outside of China until recently (the Achern conference on the Modern Chinese Literary Essay being a rare exception, with several papers devoted to zawen.) <br />
<br />
==Zhou Shiqing 周诗卿==<br />
While the problem of the status of zawen is not important in itself, I propose difficulties with this particular genre can reflect larger issues of significance to the study of Chinese literature and culture more generally. ''Zawen'' can highlight some special features of Chinese writing that are latent in other, more respectable forms of Chinese literature and culture. My research on ''zawen'' showed many instances of zawen being held up as a unique outgrowth of Chinese particularities, such as a fondness for brevity in verbal art, a tendency to take intellectuals more seriously than they are taken in contemporary societies elsewhere, as well as a few “perversions” that are supposedly unique to China, such as political tyranny that is strikingly detail-oriented, or collective aversion to verbal performance that is too straightforward (Scoggin 1997). <br />
<br />
==Zhou Shuyao 周书尧==<br />
Some of these claims for Chinese exceptionalism may be overblown; but I think that the genre, driven by what I argue is its central mission of tone, makes observable certain strains and practices that have acted as stumbling blocks to international research on other aspects of Chinese culture. <br />
<br />
Chief among those obstacles to the study of Chinese literature is what I call the “bad literature” complaint.[ For recent affirmations of this complaint, see Huters 1990, McDougall 1997, Link, 2000. Earlier views in American sinology tie "bad literature" directly to the effects of political tyranny. ] Summarizing several quite different lines of argument, the suggestion is that with all the promise of Chinese literature holds as a naturally poetic language, with rich, revered and well-preserved traditions, with the particular visual and grammatical advantages of the Chinese character and linguistic structure, and further with dedicated literary “troops” to use the modern Chinese metaphor for institutions of organized and supported writers, modern Chinese literature has failed to produce truly great literature. <br />
<br />
==Zhou Siqing 周思庆==<br />
Obviously this generalization is subject to objection at many, if not all of its points. I would argue, however, that the consistency with which similar arguments emerge, defensible or not, points to themes of some significance. Complaints frequently accrue over the following literary practices;<br />
<br />
1)Indulging in churlish tones, including hectoring, scolding and otherwise “yelling” in print<br />
<br />
2)Adhering to one or another “politically correct line” <br />
<br />
3)Participating in personal squabbles and vendettas, sometimes involving extraliterary persecution of both writers and targets <br />
<br />
4)Exhibiting an “obsession” with China, and an oversized sense of responsibility for its fate<br />
<br />
显然，这一概括在许多方面(如果不是全部观点的话)都遭到反对。然而，我要说的是，类似的论点出现的一致性，无论站得住脚与否，都指向了一些有意义的主题。对以下文学行为的抱怨不断增加;<br />
1)肆无忌惮地使用粗鲁的语气，包括威吓、责骂以及在出版物中“大喊大叫”<br />
2)坚持自己的“政治正确路线”<br />
3)参与个人争吵和仇杀，有时还会对作者和被迫害的对象进行文学之外的迫害<br />
4)表现出对中国的“痴迷”，以及对中国命运的过度责任感--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 04:00, 9 December 2020 (UTC)<br />
<br />
显然，这一概括在许多方面(如果不是全部观点的话)都会遭到反对。然而，我（在此）要说的是，类似的论点出现的一致性，无论站得住脚与否，都指向了一些有意义的主题。对以下文学行为的抱怨不断增加;<br />
1)肆无忌惮地使用粗鲁的语气，包括威吓、责骂以及在出版物中“大喊大叫”<br />
2)坚持自己的“政治正确路线”<br />
3)参与个人争吵和仇杀，有时还会对作者和被迫害的对象进行文学之外的迫害<br />
4)表现出对中国的“痴迷”，以及对中国命运的过度责任感--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 04:03, 9 December 2020 (UTC)<br />
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==Zhou Yiwen 周艺文==<br />
Interestingly, these complaints of “bad literature” are usually not strongly refuted by Chinese literary critics. Fair, true or not, this sort of summary criticism of the Jeremiah complex in Chinese literature in general is relevant to my discussion because these very faults that warrant the most notice are deliberately magnified in the genre of ''zawen'', and may be, I believe, essentially outgrowths of an almost unconscious commitment to the type of tone that defines the ''zawen'' genre most purely. I argue that what has happened here is that readers and analysts have failed to recognize a literary strategy that reflects deeper ideas about how tone is supposed to operate in verbal practice.<br />
<br />
有趣的是，中国文学评论家通常不会强烈反驳这些对“烂文学”的抱怨。不管是否公平与真实,在中国文学中，这种耶利米情结的总结批评大体上和我的研究是相关的,因为这些最值得注意的错误在" 杂文"中被故意放大了。我认为,这本质上也许是纯粹对定义“杂文”体裁语气类型的无意识承诺的发展。我认为，这里的问题在于，读者和分析人士未能认识到一种文学策略，这种策略反映了语气在口头练习中应该如何发挥作用的更深层次的观点。--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 08:08, 10 December 2020 (UTC)<br />
<br />
==Zhou Yuanqu 周园曲==<br />
These “off” tones are not just flaws and mistakes resulting from tyranny or exaggeration, nor are they mere signs of amateur literary expression, the struggles of a culture trying to modernize. Instead they are held to be nearly involuntary markers, not of beauty, but what we will have to call for lack of a better word, “truth,” revealed by critical examination of shortcomings and problems that appear to stem from, again for lack of a better word, “culture.” Culture, in the high modern ideology adopted more or less wholesale in contemporary Chinese theoretical systems is opposed to the neutral modernity of newspaper editorials and literary short stories and the other canonical genres of modern writing practices. <br />
<br />
==Zhou Yujuan 周玉娟==<br />
Culture is not general, it is particular and peculiar, and Chinese culture exerts a powerfully perverse influence upon most genres of literature practiced in China.<br />
<br />
Examining tone in the broader context of Chinese culture reveals some of particular ways that social exchange, reference and the other mundane duties that plain (neutral, modern) words are supposed to carry out, must be crosscut with characteristically Chinese tone in order to communicate with the authority of truth, in explicit defiance of social requirements for polite and face-saving locutions held to be necessary in a uniquely Chinese way. Thus, complaint about “bad literature,” from a Chinese perspective may not be a mere reflection of failure but, rather, an expression of protest, a modal trope, mule's kick that works with stubborn tenacity to reveal unpleasant truths.<br />
<br />
==Zhu Meimei 祝美梅==<br />
''Zawen'' provide frequent commentary on precisely this issue. Lan Ling, a major opponent of “New Tone” zawen theory provides a characteristically provocative commentary on writing “the ugly truth” through zawen. In an essay that asks why such a fuss is made when a “upright and esteemed elderly writer” pronounces that he intends now to speak/write “the truth,” (he refers to Ba Jin, see ''Suiganlu'') Lan Ling demonstrates the difficulty of establishing truth through his own experience:<br />
<br />
It was several decades ago that they “struggled” me saying I was “reactionary.” I responded, “I am fundamentally not reactionary (''fandong''), in fact, I am actionary (''zhengdong'').” They said, “There you go with sophistry, you are lying, who has ever heard of such a thing as 'actionary'?” … But if what I said was false, that of course meant that what they said was true, and thus my political label was accomplished: “reactionary.” After several decades this conclusion was overturned and rectified, so now what I had said became the truth. (Lan, 85). <br />
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==Zhu Suyao 朱素瑶==<br />
The irony and false fatalism of this ''zawen'' is characteristic of its style. In this essay he claims to give up distinguishing the truth of his own speech; “No matter how difficult it is, this miserable person [I] still want to speak, and as for whether it is true or not, let someone else go analyze it.” (Lan, 85) Lan Ling reveals that he has created, in the heat of struggle, a misnomer; there is no such word as “actionary.” But, in the end, in its awkward and involuntary way, his retort rings true, what way is there to be, if not reactionary? Displaying all four characteristics of the “bad literature” complaint I have listed above, this piece is still an admired ''zawen''. It is the moody, but honest, kick of the mule.<br />
<br />
这种“杂文”中的反讽和错误的宿命论是其风格的特点。在这篇文章中他宣称放弃了甄别言论中的真伪；“不管有多困难，这个可怜的人[我]仍然想说，至于说的真假，就让别人去分析去吧。”（兰，85）兰陵表示，在激烈的斗争中，他出现过用词不当的情况；就比如没有像“actionary”这样的词。”但是最后他的反驳以笨拙和不自觉的方式听起来像是真的，即使不是反动派的话，还能是哪种呢？这篇文章展示了我以上所列举的“不良文学”的全部的四个特点，它仍然是一篇受人敬佩的“杂文”。它令人悲伤，但是真诚又执拗。--[[User:Zhu Suyao|Zhu Suyao]] ([[User talk:Zhu Suyao|talk]]) 14:25, 9 December 2020 (UTC)<br />
<br />
这类杂文的风格特点是讽刺和虚假的宿命论。在这篇文章中，他声称要放弃辨别自身言论的真假，"无论多么困难，这个可怜的人（我）还是要说，至于说的是不是真的，就让别人去分析吧"。(兰，85)兰陵透露，他在斗争的热潮中，创造了一个误区，没有 ’行动力‘这个词。”但是，最后，他以笨拙和不由自主的方式作出的反驳，听起来又像真的，如果不是反动性，还能有什么方式呢？这篇文章表现出我上面所批判列举的 "劣质文学 "的四个特征，但它仍然是一篇令人钦佩的杂文。它是有情调的，却诚实有执拗。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 09:09, 10 December 2020 (UTC)<br />
<br />
==Zhu Xu 朱旭==<br />
''Tone in Historical Context''<br />
<br />
As evidence that it is the modal trope that inspired the genre of zawen from its inception, I conclude this essay with a brief look at historical manifestations of tone. It is key, and often part of the Chinese subtext, that the notion of tone (discussed alternately ''diao, yin, yun'') ultimately originates beyond words, in music. Even as a metaphor that must obliterate the acoustic qualities of sound when applied to written Chinese, tone maintains ties to the power of something that is in, or is like, sound, emphasizing physical, oral, informal and emotional qualities that are not part the rational process of exposition, this is the “poetry” of ''zawen''. Tone plays a role in a tremendous range of social events that surround and comprise writing. It occurs in the figure of music as a central metaphor in the most influential theories of literature and poetry. <br />
<br />
==Zou Xinyu 邹鑫雨==<br />
For example, spoiled music can signal a larger or more abstract disturbance; in the classic novel Dream of the Red Chamber a heroine breaks a string on a instrument and sees her impending death; in a well known folk story a high ranking official Yu Boya hits a sour note and knows that a potential assassin is lurking in the woods, listening. Music figures centrally in the Confucian Great Preface to the Book of Odes:<br />
<br />
The affections emerge in sounds; when those sounds have patterning they are called “tones” [音] The tones of a well-managed aged are at rest and happy; its government is balanced. The tones of an age of turmoil are bitter and full of anger; its government is perverse. The tones of a ruined state are filled with lament and brooding; its people are in difficulty (Translated in Owen).<br />
<br />
例如，被破坏的音乐能预示更大或更抽象的不安。在经典小说《红楼梦》中，女主人公弄断了乐器上的一根弦，看到了自己即将到来的死亡。在一个广为人知的民间故事中，高官俞伯牙拨弄出了一个尖锐的音符，便知道有一个刺客正潜伏在树林里。音乐在儒家的《诗经大序》中占有核心地位。<br />
<br />
情感显现在声音里，当这些声音有了图式，就叫 "音"。在太平盛世里，音调是安然而欢快的，政通人和。在动荡年代里，音调是苦涩而充满愤怒的，政府是不作为的。破国的音调充满了哀叹和忧郁，人民处于水深火热之中（欧文译）。</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=110042History of Translation Studies 102020-12-11T08:18:32Z<p>Han Wanzhen: /* Conclusion */</p>
<hr />
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='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
==='''Abstract'''===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
==='''key words'''===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
==='''摘要'''===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
==='''关键字'''===<br />
功能对等，形式对等，翻译<br />
<br />
==='''Introduction'''===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
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Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
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Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
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Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
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Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
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Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
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Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
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Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
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Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu 肖茜 Xiao Xi==<br />
==='''Abstract'''===<br />
Hao Jingfang’s science fiction ''Folding Beijing'' won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu’s rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida’s functional equivalence to “quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors”. The theory of Nida’s functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu’s application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
==='''Key words'''===<br />
Functional Equivalence; Folding Beijing ; meaning; style; culture<br />
<br />
==='''摘要'''===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
==='''关键词'''===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
==='''Introduction'''===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers’ understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida’s functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
'''1.Eugene A. Nida and His Theory of Functional Equivalence'''<br />
<br />
Eugene A. nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work ''Toward a Science of Translating''. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers’ response, not just the equivalence of content and form. In his book ''The Theory and Practice of Translation'', Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida’s dynamic equivalence theory requires that the translation readers’ response to the translation should be consistent with that of the original readers. <br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. In order to achieve functional equivalence, the translator must make the translation fit(1) the context of the source-language message, (2) the receptor-language reader’s response, (3) the receptor language and culture as a whole. Nida defined the reader’s response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader’s response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader’s responses. If the target language reader’s understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
==='''Bibliography'''===<br />
<br />
== A Study on Translating EST into Chinese-- From the Perspective of Nida's Functional Equivalence Theory 周园曲 Zhou Yuanqu==<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. <br />
This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
American linguist Eugene Nida put forward the theory of “functional equivalence”, that is, the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word, which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”. Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that “meaning is the most important, followed by form”. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
Secondly, if meaning and culture cannot be taken into account at the same time, the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation. For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, the translation technique of “recreate” can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence. “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language. <br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
As one of Wilde’s most successful play, The Importance of Being Earnest is the rage in the 19th century. The author will introduce this play first, including its author, background and language features. And then, we will talk about its Chinese versions.<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
====Chinese Versions of The Importance of Being Earnest====<br />
This part talks about Chinese versions of The Importance of Being Earnest. It includes an overview of its Chinese versions and Yu Guangzhong’s version.<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. <br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times. Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.<br />
Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.<br />
This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
===Conclusion===<br />
===References===<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
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===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.<br />
<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.<br />
General translation theories believe that there have three different levels of translation: vocabulary translation, sentence translation and tect translation. The interpretive school has its own unique insight in this regard.The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can understand:<br />
The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019)<br />
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==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lederer, 1969)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
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On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
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==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020)<br />
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==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.(Bevir,Mark,2002)<br />
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The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."(Lederer, 2001)<br />
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===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi Student No. 202020080598 ==<br />
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==='''Abstract'''===<br />
André Lefevere’s Translation History and Culture: A Sourcebook and Liu Miqing’s A Comparative study of Chinese and Western Translation Principles are two books about translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of Translation History and Culture: A Sourcebook, the paper is about to give an analysis of the excerpt about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholar’s appraisals of this book. The second part will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Finally, it will display scholar’s evaluation of the book. In the third part, the author will make a comparison of these two books to deepen reader’s understanding of them.<br />
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===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles. After a brief introduction of these two books. this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles, it will concentrate on John Dryden’s three types of translation: metaphrase, paraphrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compared translator to a slave exactly reflected the dominant thought about translator in classical period. Some scholar studied the thought of comparing translator as a slave and discovers that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “translator and slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholar’s evaluation of this book.<br />
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In part two, the author will give an introduction of the book A Comparative Study of Chinese and Western Translation Principles by three sections due to the stout volume of this book. Then it will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do self-examination. He hoped that through a full analysis of the “being in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, Translation, History and Culture: A Sourcebook serves as a good proof of “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as “a rewriting of an original text”. Here, they explained that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (lefevere 2003, xi). With reference to these concepts, Lefevere aimed to declare the central function of translation as a shaping force. <br />
<br />
In preface of the book, Lefevere looked back to the tradition of translation in western Europe, and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs deep exploration for cultural studies. Such idea was envisaged at the backdrop of the stagnancy of linguistics in 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
<br />
I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translator’s inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our own understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
<br />
In this part, I will make an analysis of John Dryden’s three types of translation and his comparison of “author and translator” to “master slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracted two statements by Dryden and relatively placed them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposed three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating poem in such a way is like to “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator needn’t to care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
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However, in chapter Two, in “Dedication” to his translation of the Aeneid, Dryden argued that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translator’s inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies.( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
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About the value of this book, Translation, History and Culture: A Sourcebook is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
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===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
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In this part, I attempt to summarize the content and the value of the book ''A Comparative study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing translates “Sixiang” (thought in chinese) into “principle” in this book. Here follows the titles of each chapters: Chapter One: To Remove the Misunderstandings about Yan Fu’s Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form”; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein’s View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of “Language Game”; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: to appeal for reconstruction of the tradition of Chinese translation studies; to alert to the blind worship to Western translation studies; to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
The first part(chapter one to chapter six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. with reference to Liu, Chinese translation has gone through three leaps. The first stage was to leap from religious translation to scientific translation. The second stage was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third stage is from 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principle strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation：The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators’ awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of meaning of Chinese translation studies, and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179).The second part is comprised of chapter seven, eight and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture.(liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is “technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of “translation and language game”,Liu puts forward that "translation as an interlingual language game" is the basic idea of translation functionalism.<br />
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Next, I will analyze and compare the tradition of Chinese and western translation. With reference to Liu Miqing, Chinese translation still needs to regard culture as its strategy.(Liu Miqing 2005, i). This is the first and foremost characteristics of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive features between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China, and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms, but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including “all is vanity”, “being detached from worldly affairs” and “obedience” actually numbed the people to serve the sovereign, which was conducive to feudal monarchy. (Fang Litian, 1987). In the middle of 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu and other patriotic translators while learning their translation theories that were imprinted their mission to save China from plight. In the middle of 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means we Chinese’s own responsibility. Compared to Chinese translation’s cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in 11th century. This not only promoted the contact among different languages in Europe, but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way to European integration.(Liu Miqing 2005, 101). The second characteristics of the tradition of Chinese translation is “regulation to perfection”. After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang’s translation theory. The following translators have carried on the thought, such as Yan Fu’s Xingdaya, Fu Lei’s Shensi theory and Qian Zhongshu’s Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages.(Liu Miqing 2005, 101). Moreover, Western translation principles gives priority to “Communicative Translation”, which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristics is “the focus on meaning as well as aesthesis”. Chinese translation balances meaning and aesthesis in binary opposition, or try to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. Wang Guowei pointed that the word “Nao” in the verse “Hong Xing Zhi Tou Chun Yi Nao” conveys the Jingjie of the whole poem.(Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have the aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study and hermeneutic studies. (Liu Miqing 2005,104).<br />
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Some scholars expressed their views on A Comparative study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu’ statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic “translation theories with Chinese characteristics” and argued that Liu Miqing’s A Comparative study of Chinese and Western Translation Principles provided methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010)<br />
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===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative study of Chinese and Western Translation Thoughts''===<br />
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4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and the western translation principles. <br />
Meanwhile, they boasts their own distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses about the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
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4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book in different way. Due to the ample scope of A Comparative study of Chinese and Western Translation Principles, including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
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===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it makes an analysis of John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in hope for mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
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A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place. The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. <br />
<br />
Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. <br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.<br />
<br />
What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea”(Zhang le) ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“，<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended. <br />
<br />
===''' Practice of Foreignization and Domestication from Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, we should use the method of combination of domestication and foreignization, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.<br />
Based on the food culture above,special methods of naming have formed.<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. <br />
<br />
If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.<br />
Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed Bun<br />
There are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（2020-2-21&3-18）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 <br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. <br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.<br />
<br />
In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, which leads to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' reference '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020) .十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* 外交部新闻发言稿（2020）Foreign Ministry Press Statement (2020)<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui==<br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
<br />
In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
<br />
'''3.2 Three Stages of Translatology'''<br />
<br />
Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
<br />
'''3.2.1 Early translation practice'''<br />
<br />
Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
<br />
'''3.2.2 The awareness of an academic discipline'''<br />
<br />
Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
<br />
Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
<br />
'''3.2.3 The rapid development stage of translation studies'''<br />
<br />
Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
<br />
==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
<br />
For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
<br />
4.1 Contributions of early linguists to translation<br />
<br />
As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
<br />
These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
<br />
4.2 Translation studies based on linguistic theory<br />
<br />
In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
<br />
4.2.1 The influence of Structuralist linguistics<br />
<br />
Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
<br />
Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
<br />
4.2.2 The influence of discourse linguistics<br />
<br />
For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
<br />
4.2.3 The influence of contemporary linguistics<br />
<br />
As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
<br />
Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
<br />
4.3 The experience of the construction of linguistics<br />
<br />
In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
<br />
4.4.1 Discipline development<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
<br />
4.4.2 Discipline structure<br />
<br />
Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
<br />
4.4.3 Development Trend of discipline<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
<br />
==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
<br />
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Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Analysis of Liaison Interpreting from the Perspectives of Receptional Aesthetics and Translator's Subjectivity 李璐伊 Li Luyi==<br />
<br />
==Reflection on the Learning of Translation Studies in China 许晶 Xu Jing==<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
<br />
==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
<br />
===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
<br />
===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
<br />
===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
<br />
In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
<br />
According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
<br />
[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
<br />
[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
<br />
[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
<br />
[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
<br />
[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
<br />
[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
<br />
[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
<br />
[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
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[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
<br />
== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=110040History of Translation Studies 102020-12-11T08:15:12Z<p>Han Wanzhen: /* 3.Translation Strategies based on Interpretive Theory */</p>
<hr />
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
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*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
==='''Abstract'''===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
==='''key words'''===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
==='''摘要'''===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
==='''关键字'''===<br />
功能对等，形式对等，翻译<br />
<br />
==='''Introduction'''===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
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To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
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===Formal equivalence===<br />
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Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
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Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
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===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
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For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
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Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
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Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
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Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
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===Application of functional equivalence and functional equivalence in translation===<br />
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Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
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====Lexical equivalence====<br />
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Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
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Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
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It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
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====Syntax equivalence====<br />
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Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
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We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
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====Texual equivalence====<br />
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Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
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Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
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In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
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The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
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====Stylistic equivalence====<br />
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Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
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In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
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In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
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===Conclusion===<br />
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Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
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Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
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===References===<br />
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Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
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Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
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Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
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Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
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Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
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Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
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Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
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Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
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Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
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Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
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尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
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Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
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UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
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== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
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== Functional Equivalence in the Translation of Ken Liu 肖茜 Xiao Xi==<br />
==='''Abstract'''===<br />
Hao Jingfang’s science fiction ''Folding Beijing'' won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu’s rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida’s functional equivalence to “quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors”. The theory of Nida’s functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu’s application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
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==='''Key words'''===<br />
Functional Equivalence; Folding Beijing ; meaning; style; culture<br />
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==='''摘要'''===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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==='''关键词'''===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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==='''Introduction'''===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers’ understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida’s functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
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'''1.Eugene A. Nida and His Theory of Functional Equivalence'''<br />
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Eugene A. nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work ''Toward a Science of Translating''. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers’ response, not just the equivalence of content and form. In his book ''The Theory and Practice of Translation'', Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida’s dynamic equivalence theory requires that the translation readers’ response to the translation should be consistent with that of the original readers. <br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. In order to achieve functional equivalence, the translator must make the translation fit(1) the context of the source-language message, (2) the receptor-language reader’s response, (3) the receptor language and culture as a whole. Nida defined the reader’s response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader’s response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader’s responses. If the target language reader’s understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
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==='''Conclusion'''===<br />
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==='''Bibliography'''===<br />
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== A Study on Translating EST into Chinese-- From the Perspective of Nida's Functional Equivalence Theory 周园曲 Zhou Yuanqu==<br />
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==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. <br />
This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
American linguist Eugene Nida put forward the theory of “functional equivalence”, that is, the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word, which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”. Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that “meaning is the most important, followed by form”. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
Secondly, if meaning and culture cannot be taken into account at the same time, the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation. For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, the translation technique of “recreate” can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence. “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language. <br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
As one of Wilde’s most successful play, The Importance of Being Earnest is the rage in the 19th century. The author will introduce this play first, including its author, background and language features. And then, we will talk about its Chinese versions.<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
====Chinese Versions of The Importance of Being Earnest====<br />
This part talks about Chinese versions of The Importance of Being Earnest. It includes an overview of its Chinese versions and Yu Guangzhong’s version.<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. <br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times. Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.<br />
Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.<br />
This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
===Conclusion===<br />
===References===<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.<br />
<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.<br />
General translation theories believe that there have three different levels of translation: vocabulary translation, sentence translation and tect translation. The interpretive school has its own unique insight in this regard.The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can understand:<br />
The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lederer, 1969)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.(Liu Yue,Lan Jie, 2020)<br />
<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
<br />
==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi Student No. 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s Translation History and Culture: A Sourcebook and Liu Miqing’s A Comparative study of Chinese and Western Translation Principles are two books about translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of Translation History and Culture: A Sourcebook, the paper is about to give an analysis of the excerpt about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholar’s appraisals of this book. The second part will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Finally, it will display scholar’s evaluation of the book. In the third part, the author will make a comparison of these two books to deepen reader’s understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles. After a brief introduction of these two books. this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles, it will concentrate on John Dryden’s three types of translation: metaphrase, paraphrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compared translator to a slave exactly reflected the dominant thought about translator in classical period. Some scholar studied the thought of comparing translator as a slave and discovers that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “translator and slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholar’s evaluation of this book.<br />
<br />
In part two, the author will give an introduction of the book A Comparative Study of Chinese and Western Translation Principles by three sections due to the stout volume of this book. Then it will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do self-examination. He hoped that through a full analysis of the “being in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, Translation, History and Culture: A Sourcebook serves as a good proof of “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as “a rewriting of an original text”. Here, they explained that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (lefevere 2003, xi). With reference to these concepts, Lefevere aimed to declare the central function of translation as a shaping force. <br />
<br />
In preface of the book, Lefevere looked back to the tradition of translation in western Europe, and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs deep exploration for cultural studies. Such idea was envisaged at the backdrop of the stagnancy of linguistics in 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
<br />
I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translator’s inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our own understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
<br />
In this part, I will make an analysis of John Dryden’s three types of translation and his comparison of “author and translator” to “master slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracted two statements by Dryden and relatively placed them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposed three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating poem in such a way is like to “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator needn’t to care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in chapter Two, in “Dedication” to his translation of the Aeneid, Dryden argued that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translator’s inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies.( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
<br />
About the value of this book, Translation, History and Culture: A Sourcebook is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
<br />
===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to summarize the content and the value of the book ''A Comparative study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing translates “Sixiang” (thought in chinese) into “principle” in this book. Here follows the titles of each chapters: Chapter One: To Remove the Misunderstandings about Yan Fu’s Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form”; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein’s View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of “Language Game”; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: to appeal for reconstruction of the tradition of Chinese translation studies; to alert to the blind worship to Western translation studies; to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
The first part(chapter one to chapter six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. with reference to Liu, Chinese translation has gone through three leaps. The first stage was to leap from religious translation to scientific translation. The second stage was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third stage is from 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principle strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation：The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators’ awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of meaning of Chinese translation studies, and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179).The second part is comprised of chapter seven, eight and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture.(liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is “technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of “translation and language game”,Liu puts forward that "translation as an interlingual language game" is the basic idea of translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. With reference to Liu Miqing, Chinese translation still needs to regard culture as its strategy.(Liu Miqing 2005, i). This is the first and foremost characteristics of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive features between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China, and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms, but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including “all is vanity”, “being detached from worldly affairs” and “obedience” actually numbed the people to serve the sovereign, which was conducive to feudal monarchy. (Fang Litian, 1987). In the middle of 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu and other patriotic translators while learning their translation theories that were imprinted their mission to save China from plight. In the middle of 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means we Chinese’s own responsibility. Compared to Chinese translation’s cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in 11th century. This not only promoted the contact among different languages in Europe, but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way to European integration.(Liu Miqing 2005, 101). The second characteristics of the tradition of Chinese translation is “regulation to perfection”. After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang’s translation theory. The following translators have carried on the thought, such as Yan Fu’s Xingdaya, Fu Lei’s Shensi theory and Qian Zhongshu’s Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages.(Liu Miqing 2005, 101). Moreover, Western translation principles gives priority to “Communicative Translation”, which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristics is “the focus on meaning as well as aesthesis”. Chinese translation balances meaning and aesthesis in binary opposition, or try to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. Wang Guowei pointed that the word “Nao” in the verse “Hong Xing Zhi Tou Chun Yi Nao” conveys the Jingjie of the whole poem.(Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have the aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu’ statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic “translation theories with Chinese characteristics” and argued that Liu Miqing’s A Comparative study of Chinese and Western Translation Principles provided methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010)<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and the western translation principles. <br />
Meanwhile, they boasts their own distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses about the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book in different way. Due to the ample scope of A Comparative study of Chinese and Western Translation Principles, including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it makes an analysis of John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in hope for mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place. The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
<br />
[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. <br />
<br />
Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. <br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）<br />
<br />
==='''Analysis on Culture Differences in Translation'''===<br />
<br />
Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
<br />
Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.<br />
<br />
What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea”(Zhang le) ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“，<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended. <br />
<br />
===''' Practice of Foreignization and Domestication from Different Perspectives of Culture '''===<br />
<br />
1. Practice of foreignization and domestication in tourism culture<br />
<br />
The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, we should use the method of combination of domestication and foreignization, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.<br />
<br />
Example 3<br />
<br />
花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.<br />
<br />
Example 4 <br />
<br />
Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.<br />
<br />
Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .<br />
<br />
Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.<br />
Based on the food culture above,special methods of naming have formed.<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. <br />
<br />
If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.<br />
Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed Bun<br />
There are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（2020-2-21&3-18）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 <br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. <br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.<br />
<br />
In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, which leads to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' reference '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020) .十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* 外交部新闻发言稿（2020）Foreign Ministry Press Statement (2020)<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui==<br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
<br />
In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
<br />
'''3.2 Three Stages of Translatology'''<br />
<br />
Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
<br />
'''3.2.1 Early translation practice'''<br />
<br />
Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
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Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
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Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
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==Analysis of Liaison Interpreting from the Perspectives of Receptional Aesthetics and Translator's Subjectivity 李璐伊 Li Luyi==<br />
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==Reflection on the Learning of Translation Studies in China 许晶 Xu Jing==<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
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==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
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===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
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===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
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===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
<br />
[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
<br />
[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
<br />
[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
<br />
[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
<br />
[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
<br />
[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
<br />
[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
<br />
[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
<br />
[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=110039History of Translation Studies 102020-12-11T08:14:10Z<p>Han Wanzhen: /* 2.2 The Research on Interpretation under the Guide of Interpretive Theory */</p>
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
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*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
==='''Abstract'''===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
==='''key words'''===<br />
<br />
functional equivalence, formal equivalence, translation<br />
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==='''摘要'''===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
==='''关键字'''===<br />
功能对等，形式对等，翻译<br />
<br />
==='''Introduction'''===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu 肖茜 Xiao Xi==<br />
==='''Abstract'''===<br />
Hao Jingfang’s science fiction ''Folding Beijing'' won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu’s rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida’s functional equivalence to “quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors”. The theory of Nida’s functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu’s application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
==='''Key words'''===<br />
Functional Equivalence; Folding Beijing ; meaning; style; culture<br />
<br />
==='''摘要'''===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
==='''关键词'''===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
==='''Introduction'''===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers’ understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida’s functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
'''1.Eugene A. Nida and His Theory of Functional Equivalence'''<br />
<br />
Eugene A. nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work ''Toward a Science of Translating''. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers’ response, not just the equivalence of content and form. In his book ''The Theory and Practice of Translation'', Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida’s dynamic equivalence theory requires that the translation readers’ response to the translation should be consistent with that of the original readers. <br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. In order to achieve functional equivalence, the translator must make the translation fit(1) the context of the source-language message, (2) the receptor-language reader’s response, (3) the receptor language and culture as a whole. Nida defined the reader’s response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader’s response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader’s responses. If the target language reader’s understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
==='''Bibliography'''===<br />
<br />
== A Study on Translating EST into Chinese-- From the Perspective of Nida's Functional Equivalence Theory 周园曲 Zhou Yuanqu==<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. <br />
This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
American linguist Eugene Nida put forward the theory of “functional equivalence”, that is, the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word, which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”. Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that “meaning is the most important, followed by form”. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
Secondly, if meaning and culture cannot be taken into account at the same time, the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation. For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, the translation technique of “recreate” can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence. “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language. <br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
As one of Wilde’s most successful play, The Importance of Being Earnest is the rage in the 19th century. The author will introduce this play first, including its author, background and language features. And then, we will talk about its Chinese versions.<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
====Chinese Versions of The Importance of Being Earnest====<br />
This part talks about Chinese versions of The Importance of Being Earnest. It includes an overview of its Chinese versions and Yu Guangzhong’s version.<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. <br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times. Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.<br />
Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.<br />
This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
===Conclusion===<br />
===References===<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
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==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.<br />
<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.<br />
General translation theories believe that there have three different levels of translation: vocabulary translation, sentence translation and tect translation. The interpretive school has its own unique insight in this regard.The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can understand:<br />
The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lederer, 1969)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
<br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
<br />
*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
<br />
*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
<br />
*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
<br />
==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi Student No. 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s Translation History and Culture: A Sourcebook and Liu Miqing’s A Comparative study of Chinese and Western Translation Principles are two books about translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of Translation History and Culture: A Sourcebook, the paper is about to give an analysis of the excerpt about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholar’s appraisals of this book. The second part will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Finally, it will display scholar’s evaluation of the book. In the third part, the author will make a comparison of these two books to deepen reader’s understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles. After a brief introduction of these two books. this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles, it will concentrate on John Dryden’s three types of translation: metaphrase, paraphrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compared translator to a slave exactly reflected the dominant thought about translator in classical period. Some scholar studied the thought of comparing translator as a slave and discovers that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “translator and slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholar’s evaluation of this book.<br />
<br />
In part two, the author will give an introduction of the book A Comparative Study of Chinese and Western Translation Principles by three sections due to the stout volume of this book. Then it will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do self-examination. He hoped that through a full analysis of the “being in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
<br />
In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
<br />
All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, Translation, History and Culture: A Sourcebook serves as a good proof of “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as “a rewriting of an original text”. Here, they explained that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (lefevere 2003, xi). With reference to these concepts, Lefevere aimed to declare the central function of translation as a shaping force. <br />
<br />
In preface of the book, Lefevere looked back to the tradition of translation in western Europe, and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs deep exploration for cultural studies. Such idea was envisaged at the backdrop of the stagnancy of linguistics in 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
<br />
I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translator’s inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our own understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
<br />
In this part, I will make an analysis of John Dryden’s three types of translation and his comparison of “author and translator” to “master slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracted two statements by Dryden and relatively placed them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposed three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating poem in such a way is like to “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator needn’t to care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in chapter Two, in “Dedication” to his translation of the Aeneid, Dryden argued that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translator’s inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies.( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
<br />
About the value of this book, Translation, History and Culture: A Sourcebook is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
<br />
===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to summarize the content and the value of the book ''A Comparative study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing translates “Sixiang” (thought in chinese) into “principle” in this book. Here follows the titles of each chapters: Chapter One: To Remove the Misunderstandings about Yan Fu’s Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form”; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein’s View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of “Language Game”; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: to appeal for reconstruction of the tradition of Chinese translation studies; to alert to the blind worship to Western translation studies; to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
The first part(chapter one to chapter six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. with reference to Liu, Chinese translation has gone through three leaps. The first stage was to leap from religious translation to scientific translation. The second stage was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third stage is from 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principle strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation：The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators’ awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of meaning of Chinese translation studies, and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179).The second part is comprised of chapter seven, eight and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture.(liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is “technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of “translation and language game”,Liu puts forward that "translation as an interlingual language game" is the basic idea of translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. With reference to Liu Miqing, Chinese translation still needs to regard culture as its strategy.(Liu Miqing 2005, i). This is the first and foremost characteristics of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive features between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China, and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms, but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including “all is vanity”, “being detached from worldly affairs” and “obedience” actually numbed the people to serve the sovereign, which was conducive to feudal monarchy. (Fang Litian, 1987). In the middle of 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu and other patriotic translators while learning their translation theories that were imprinted their mission to save China from plight. In the middle of 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means we Chinese’s own responsibility. Compared to Chinese translation’s cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in 11th century. This not only promoted the contact among different languages in Europe, but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way to European integration.(Liu Miqing 2005, 101). The second characteristics of the tradition of Chinese translation is “regulation to perfection”. After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang’s translation theory. The following translators have carried on the thought, such as Yan Fu’s Xingdaya, Fu Lei’s Shensi theory and Qian Zhongshu’s Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages.(Liu Miqing 2005, 101). Moreover, Western translation principles gives priority to “Communicative Translation”, which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristics is “the focus on meaning as well as aesthesis”. Chinese translation balances meaning and aesthesis in binary opposition, or try to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. Wang Guowei pointed that the word “Nao” in the verse “Hong Xing Zhi Tou Chun Yi Nao” conveys the Jingjie of the whole poem.(Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have the aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu’ statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic “translation theories with Chinese characteristics” and argued that Liu Miqing’s A Comparative study of Chinese and Western Translation Principles provided methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010)<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and the western translation principles. <br />
Meanwhile, they boasts their own distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses about the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book in different way. Due to the ample scope of A Comparative study of Chinese and Western Translation Principles, including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it makes an analysis of John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in hope for mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.<br />
<br />
The School of Thought and the Main Characteristics of Western Translation Theory<br />
<br />
Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
<br />
The Response of Western Translation Theory in China’s Translation Industry<br />
<br />
As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
<br />
==='''Analysis of Theoretical Research Status'''===<br />
<br />
Descriptive Analysis of Translation Theory Research<br />
<br />
First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
<br />
Systematic Analysis of Translation Theory Research<br />
<br />
First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
<br />
Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
<br />
Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
<br />
Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place. The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
<br />
==='''Trends in Translation Theory Research'''===<br />
<br />
Interdisciplinary cooperation and integration<br />
<br />
Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
<br />
Return to culture development<br />
<br />
The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
<br />
Seeking Common Ground while Surviving Differences in Cultural Translation<br />
<br />
Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
<br />
[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
<br />
[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
<br />
[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
<br />
[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
<br />
[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
<br />
[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
<br />
[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
<br />
==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
<br />
==='''Key words'''===<br />
<br />
Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
<br />
==='''摘要'''===<br />
<br />
归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
<br />
==='''关键词'''===<br />
<br />
归化，异化，文化负载词，跨文化交流<br />
<br />
<br />
===''' Introduction of Domestication and Foreignization '''===<br />
<br />
Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. <br />
<br />
Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. <br />
<br />
On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.<br />
<br />
For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）<br />
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==='''Analysis on Culture Differences in Translation'''===<br />
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Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.<br />
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What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea”(Zhang le) ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“，<br />
<br />
On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended. <br />
<br />
===''' Practice of Foreignization and Domestication from Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, we should use the method of combination of domestication and foreignization, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.<br />
<br />
Example 1:<br />
<br />
路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.<br />
<br />
Example 2<br />
<br />
云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.<br />
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Example 5<br />
<br />
她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.<br />
Based on the food culture above,special methods of naming have formed.<br />
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Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. <br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.<br />
Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed Bun<br />
There are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（2020-2-21&3-18）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 <br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. <br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.<br />
<br />
In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, which leads to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' reference '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020) .十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* 外交部新闻发言稿（2020）Foreign Ministry Press Statement (2020)<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui==<br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
<br />
In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
<br />
'''3.2 Three Stages of Translatology'''<br />
<br />
Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
<br />
'''3.2.1 Early translation practice'''<br />
<br />
Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
<br />
'''3.2.2 The awareness of an academic discipline'''<br />
<br />
Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
<br />
Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
<br />
'''3.2.3 The rapid development stage of translation studies'''<br />
<br />
Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
<br />
==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
<br />
For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
<br />
4.1 Contributions of early linguists to translation<br />
<br />
As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
<br />
These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
<br />
4.2 Translation studies based on linguistic theory<br />
<br />
In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
<br />
4.2.1 The influence of Structuralist linguistics<br />
<br />
Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
<br />
As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
<br />
Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
<br />
Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
<br />
==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
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Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Analysis of Liaison Interpreting from the Perspectives of Receptional Aesthetics and Translator's Subjectivity 李璐伊 Li Luyi==<br />
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==Reflection on the Learning of Translation Studies in China 许晶 Xu Jing==<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
<br />
==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
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===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
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===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
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Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
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According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
<br />
[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
<br />
[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
<br />
[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
<br />
[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
<br />
[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
<br />
[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
<br />
[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
<br />
[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
<br />
[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
<br />
== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=110037History of Translation Studies 102020-12-11T08:13:20Z<p>Han Wanzhen: /* 2.1 The Research on Interpretive Theory */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
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学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
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*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
==='''Abstract'''===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
==='''key words'''===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
==='''摘要'''===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
==='''关键字'''===<br />
功能对等，形式对等，翻译<br />
<br />
==='''Introduction'''===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
<br />
Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
<br />
===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
<br />
Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
<br />
To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
<br />
===Formal equivalence===<br />
<br />
Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
<br />
Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
<br />
===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
<br />
For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
<br />
Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
<br />
Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
<br />
Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
<br />
===Application of functional equivalence and functional equivalence in translation===<br />
<br />
Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
<br />
====Lexical equivalence====<br />
<br />
Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
<br />
Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
<br />
It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
<br />
====Syntax equivalence====<br />
<br />
Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
<br />
We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
<br />
====Texual equivalence====<br />
<br />
Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
<br />
Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
<br />
In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
<br />
The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
<br />
====Stylistic equivalence====<br />
<br />
Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
<br />
In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
<br />
In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
<br />
===Conclusion===<br />
<br />
Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
<br />
Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
<br />
===References===<br />
<br />
Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
<br />
Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
<br />
Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
<br />
Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
<br />
Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
<br />
Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
<br />
Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
<br />
Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
<br />
Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
<br />
Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
<br />
尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
<br />
Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
<br />
UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
<br />
== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
<br />
== Functional Equivalence in the Translation of Ken Liu 肖茜 Xiao Xi==<br />
==='''Abstract'''===<br />
Hao Jingfang’s science fiction ''Folding Beijing'' won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu’s rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida’s functional equivalence to “quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors”. The theory of Nida’s functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu’s application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
<br />
==='''Key words'''===<br />
Functional Equivalence; Folding Beijing ; meaning; style; culture<br />
<br />
==='''摘要'''===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
<br />
==='''关键词'''===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
<br />
==='''Introduction'''===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers’ understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida’s functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
<br />
'''1.Eugene A. Nida and His Theory of Functional Equivalence'''<br />
<br />
Eugene A. nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work ''Toward a Science of Translating''. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers’ response, not just the equivalence of content and form. In his book ''The Theory and Practice of Translation'', Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida’s dynamic equivalence theory requires that the translation readers’ response to the translation should be consistent with that of the original readers. <br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. In order to achieve functional equivalence, the translator must make the translation fit(1) the context of the source-language message, (2) the receptor-language reader’s response, (3) the receptor language and culture as a whole. Nida defined the reader’s response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader’s response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader’s responses. If the target language reader’s understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
==='''Bibliography'''===<br />
<br />
== A Study on Translating EST into Chinese-- From the Perspective of Nida's Functional Equivalence Theory 周园曲 Zhou Yuanqu==<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. <br />
This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
American linguist Eugene Nida put forward the theory of “functional equivalence”, that is, the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word, which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”. Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that “meaning is the most important, followed by form”. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
Secondly, if meaning and culture cannot be taken into account at the same time, the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation. For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, the translation technique of “recreate” can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence. “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language. <br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
As one of Wilde’s most successful play, The Importance of Being Earnest is the rage in the 19th century. The author will introduce this play first, including its author, background and language features. And then, we will talk about its Chinese versions.<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
====Chinese Versions of The Importance of Being Earnest====<br />
This part talks about Chinese versions of The Importance of Being Earnest. It includes an overview of its Chinese versions and Yu Guangzhong’s version.<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. <br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times. Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.<br />
Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.<br />
This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
===Conclusion===<br />
===References===<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
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Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.<br />
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The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.<br />
General translation theories believe that there have three different levels of translation: vocabulary translation, sentence translation and tect translation. The interpretive school has its own unique insight in this regard.The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can understand:<br />
The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019)<br />
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==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lederer, 1969)<br />
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==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
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Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
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==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."<br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
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*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
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*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
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*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
<br />
*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
<br />
='''Theory and Practise'''=<br />
<br />
<br />
==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
<br />
===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
<br />
===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
<br />
===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
<br />
===关键词===<br />
佛经，翻译，直译，意译<br />
<br />
===Introduction===<br />
<br />
==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi Student No. 202020080598 ==<br />
<br />
==='''Abstract'''===<br />
André Lefevere’s Translation History and Culture: A Sourcebook and Liu Miqing’s A Comparative study of Chinese and Western Translation Principles are two books about translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of Translation History and Culture: A Sourcebook, the paper is about to give an analysis of the excerpt about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholar’s appraisals of this book. The second part will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Finally, it will display scholar’s evaluation of the book. In the third part, the author will make a comparison of these two books to deepen reader’s understanding of them.<br />
<br />
===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
<br />
===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
<br />
===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
<br />
===I.Introduction===<br />
This paper presents the author’s understanding of the two books: Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles. After a brief introduction of these two books. this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
<br />
In part one, after a brief introduction of the book Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles, it will concentrate on John Dryden’s three types of translation: metaphrase, paraphrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compared translator to a slave exactly reflected the dominant thought about translator in classical period. Some scholar studied the thought of comparing translator as a slave and discovers that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “translator and slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholar’s evaluation of this book.<br />
<br />
In part two, the author will give an introduction of the book A Comparative Study of Chinese and Western Translation Principles by three sections due to the stout volume of this book. Then it will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do self-examination. He hoped that through a full analysis of the “being in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
<br />
In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
<br />
All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
<br />
===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
<br />
''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, Translation, History and Culture: A Sourcebook serves as a good proof of “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as “a rewriting of an original text”. Here, they explained that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (lefevere 2003, xi). With reference to these concepts, Lefevere aimed to declare the central function of translation as a shaping force. <br />
<br />
In preface of the book, Lefevere looked back to the tradition of translation in western Europe, and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs deep exploration for cultural studies. Such idea was envisaged at the backdrop of the stagnancy of linguistics in 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
<br />
I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translator’s inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our own understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
<br />
In this part, I will make an analysis of John Dryden’s three types of translation and his comparison of “author and translator” to “master slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracted two statements by Dryden and relatively placed them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposed three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating poem in such a way is like to “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator needn’t to care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in chapter Two, in “Dedication” to his translation of the Aeneid, Dryden argued that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translator’s inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies.( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
<br />
About the value of this book, Translation, History and Culture: A Sourcebook is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
<br />
===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to summarize the content and the value of the book ''A Comparative study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing translates “Sixiang” (thought in chinese) into “principle” in this book. Here follows the titles of each chapters: Chapter One: To Remove the Misunderstandings about Yan Fu’s Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form”; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein’s View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of “Language Game”; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: to appeal for reconstruction of the tradition of Chinese translation studies; to alert to the blind worship to Western translation studies; to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
The first part(chapter one to chapter six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. with reference to Liu, Chinese translation has gone through three leaps. The first stage was to leap from religious translation to scientific translation. The second stage was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third stage is from 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principle strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation：The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators’ awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of meaning of Chinese translation studies, and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179).The second part is comprised of chapter seven, eight and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture.(liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is “technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of “translation and language game”,Liu puts forward that "translation as an interlingual language game" is the basic idea of translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. With reference to Liu Miqing, Chinese translation still needs to regard culture as its strategy.(Liu Miqing 2005, i). This is the first and foremost characteristics of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive features between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China, and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms, but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including “all is vanity”, “being detached from worldly affairs” and “obedience” actually numbed the people to serve the sovereign, which was conducive to feudal monarchy. (Fang Litian, 1987). In the middle of 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu and other patriotic translators while learning their translation theories that were imprinted their mission to save China from plight. In the middle of 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means we Chinese’s own responsibility. Compared to Chinese translation’s cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in 11th century. This not only promoted the contact among different languages in Europe, but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way to European integration.(Liu Miqing 2005, 101). The second characteristics of the tradition of Chinese translation is “regulation to perfection”. After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang’s translation theory. The following translators have carried on the thought, such as Yan Fu’s Xingdaya, Fu Lei’s Shensi theory and Qian Zhongshu’s Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages.(Liu Miqing 2005, 101). Moreover, Western translation principles gives priority to “Communicative Translation”, which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristics is “the focus on meaning as well as aesthesis”. Chinese translation balances meaning and aesthesis in binary opposition, or try to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. Wang Guowei pointed that the word “Nao” in the verse “Hong Xing Zhi Tou Chun Yi Nao” conveys the Jingjie of the whole poem.(Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have the aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu’ statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic “translation theories with Chinese characteristics” and argued that Liu Miqing’s A Comparative study of Chinese and Western Translation Principles provided methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010)<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and the western translation principles. <br />
Meanwhile, they boasts their own distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses about the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book in different way. Due to the ample scope of A Comparative study of Chinese and Western Translation Principles, including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it makes an analysis of John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in hope for mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
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Ancient Translation Period<br />
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The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
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Translation of the Late Qing Dynasty and Early Republic of China<br />
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A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
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Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
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Translation Theory in the Republic of China<br />
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Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
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After the Founding of the People’s Republic of China<br />
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The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
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==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
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Emphasis on the study of basic translation theory <br />
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Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
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Innovation of ontology<br />
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Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
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==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
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Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.<br />
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The School of Thought and the Main Characteristics of Western Translation Theory<br />
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Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
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The Response of Western Translation Theory in China’s Translation Industry<br />
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As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
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==='''Analysis of Theoretical Research Status'''===<br />
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Descriptive Analysis of Translation Theory Research<br />
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First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
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Systematic Analysis of Translation Theory Research<br />
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First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
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Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
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Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
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Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place. The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
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==='''Trends in Translation Theory Research'''===<br />
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Interdisciplinary cooperation and integration<br />
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Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
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Return to culture development<br />
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The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
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Seeking Common Ground while Surviving Differences in Cultural Translation<br />
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Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
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==='''Conclusion'''===<br />
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From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
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==='''References'''===<br />
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[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
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[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
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[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
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[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
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[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
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[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
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[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
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==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
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==='''Key words'''===<br />
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Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
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==='''摘要'''===<br />
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归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
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==='''关键词'''===<br />
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归化，异化，文化负载词，跨文化交流<br />
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===''' Introduction of Domestication and Foreignization '''===<br />
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Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. <br />
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Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. <br />
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On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.<br />
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For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）<br />
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==='''Analysis on Culture Differences in Translation'''===<br />
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Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.<br />
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What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea”(Zhang le) ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“，<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended. <br />
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===''' Practice of Foreignization and Domestication from Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, we should use the method of combination of domestication and foreignization, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .<br />
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Example 6<br />
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四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.<br />
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2. Practice of Foreignization and Domestication in Food Culture<br />
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With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.<br />
Based on the food culture above,special methods of naming have formed.<br />
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Example 7<br />
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番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .<br />
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Example 8<br />
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蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.<br />
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Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
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Example 9<br />
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“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. <br />
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If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.<br />
Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen)<br />
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Example 10<br />
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Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed Bun<br />
There are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization<br />
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3. Practice of Foreignization and Domestication in Diplomacy<br />
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Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.<br />
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Example 11<br />
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我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.<br />
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Example 12<br />
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“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（2020-2-21&3-18）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.<br />
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Example 13<br />
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耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.<br />
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Example 14<br />
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“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 <br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. <br />
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Example 15<br />
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我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.<br />
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In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.<br />
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===''' Conclusion '''===<br />
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Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, which leads to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
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===''' reference '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020) .十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* 外交部新闻发言稿（2020）Foreign Ministry Press Statement (2020)<br />
<br />
='''Contemporary Translation Studies'''=<br />
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<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui==<br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
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==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
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===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
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==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
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For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
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This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
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==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
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'''2.1Studies on the construction of translatology aboard'''<br />
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In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
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Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
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J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
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Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
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In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
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Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
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Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
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Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
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'''2.2 Studies on the construction of translatology at home'''<br />
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In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
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In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
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In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
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In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
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In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
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At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
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Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
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Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
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Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
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In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
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Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
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From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
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==='''3.The Construction of Translatology '''===<br />
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In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
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'''3.1Translation and Translatology'''<br />
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"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
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In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
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Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
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'''3.2.3 The rapid development stage of translation studies'''<br />
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Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
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For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
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As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
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These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
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Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
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Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
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Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
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==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
<br />
Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
<br />
Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
<br />
Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
<br />
Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
<br />
Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
<br />
Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
<br />
Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
<br />
Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Analysis of Liaison Interpreting from the Perspectives of Receptional Aesthetics and Translator's Subjectivity 李璐伊 Li Luyi==<br />
<br />
==Reflection on the Learning of Translation Studies in China 许晶 Xu Jing==<br />
<br />
==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
<br />
==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
<br />
===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
<br />
===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
<br />
Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
<br />
In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
<br />
===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
<br />
In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
<br />
According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
<br />
He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
<br />
According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
<br />
Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
<br />
According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
<br />
Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
<br />
In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
<br />
=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
<br />
Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
<br />
The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
<br />
Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
<br />
===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
<br />
===References===<br />
[1]李红满.论当代西方翻译研究范式的转变[J].外语与翻译, 2002 (2) .<br />
<br />
[2]张美芳.翻译学的目标与结构——霍姆斯的译学构想介评[J].中国翻译, 2000 (2) .<br />
<br />
[3]Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2001.<br />
<br />
[4]林克难.翻译研究:从规范走向描写[J].中国翻译, 2001 (6) .<br />
<br />
[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
<br />
[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
<br />
[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
<br />
[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
<br />
[9]韩子满, 刘芳.描述翻译研究的成就与不足[J].外语学刊, 2005 (3) .<br />
<br />
[10]谢天振.翻译研究新视野[M].青岛:青岛出版社, 2003.<br />
<br />
[11]张南峰.从梦想到现实——对翻译学科的东张西望[J].外国语, 1998 (3) .<br />
<br />
== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==</div>Han Wanzhenhttps://bou.de/u/index.php?title=History_of_Translation_Studies_10&diff=110035History of Translation Studies 102020-12-11T08:12:06Z<p>Han Wanzhen: /* 1.2 Introduction of Interpretation */</p>
<hr />
<div>这里是《翻译学史》的书稿第十部分(Part 10)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。<br />
<br />
学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。<br />
<br />
*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]<br />
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]<br />
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].<br />
='''Functional Equivalence'''=<br />
<br />
<br />
== On functional equivalence and formal equivalence and their application in translation 陈静静 Chen Jingjing==<br />
<br />
==='''Abstract'''===<br />
Translation plays an indispensable role in modern cross-cultural communication. In this process, translators are supposed to achieve the equivalence between the source text and the target text to the greatest extent. Translation theory is of great importance to steer them towards this. Nida put forward the well-known theory of formal equivalence and functional equivalence which pursues the equivalence in form and content and that in function between the two languages separately. This paper focuses on their introduction and differences as well as their application in translation so as to provide more guidance for translators and promote people’s deeper understanding on functional equivalence and formal equivalence.<br />
<br />
==='''key words'''===<br />
<br />
functional equivalence, formal equivalence, translation<br />
<br />
==='''摘要'''===<br />
翻译在现代跨文化交际中起着非常重要的作用，而在这一过程中，译者需要尽可能实现源文本和目标文本之间最大的对等。翻译理论在其中则对译者具有非常重要的指导作用。奈达提出了“形式对等”和“功能对等”理论，“形式对等”是以源语为中心，追求原文形式和内容之间的对等，而后者强调实现两种语言之间功能上的对等。该论文主要对形式对等和功能对等进行简单介绍并分析两者之间的差异以及它们在翻译之中的运用，以使译者对它们有更为深入的了解。<br />
<br />
==='''关键字'''===<br />
功能对等，形式对等，翻译<br />
<br />
==='''Introduction'''===<br />
<br />
As a specific form of cultural activity, translation is characterized by the interactive conversion of bilingual (original language and target language), but this does not mean that translation is limited to a certain language operation or language activity. This phenomenon of bilingual interaction or cultural interaction with language as a mediator, and the resulting variations in phonetics, words, grammar, and style, are by no means covered by linguistic theory. <br />
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Nida, a American linguist, translator and translation theorist, conducted his academic activities based on the translation of the Bible. During this process, Nida proceeded from actual conditions and developed his own translation theory, which eventually became one of the classics in translation studies. Meanwhile, he believes that translation should play a communicative role due to its essence. During the translation process, it is necessary to consider factors such as the author, text, background and readers so as to make the recipients understand the translation more easily. It is actually based on this idea, the concept of functional equivalence theory came into being. He pointed out that the theory of functional equivalence includes form equivalence and content equivalence. When the two contradict, he is convinced that the content comes first and the form comes second. This is also the first principle of functional equivalence. The second principle of functional equivalence is that you can’t simply focus on content as Nida believes that content precedes form does not mean that translators need to give up form and devote themselves to content. He suggested that when the translator cannot take into account the two at the same time, he should consider the content first, and at the same time, try to make the style of the translation close to the style of the original text. In order to balance the relationship between the two, Nida also proposed a series of improvements. The third principle is that Nida requires natural and smooth translation. In order to obtain a true and smooth translation, Nida believes that readers of the source language and cultural context and target language must be considered.<br />
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===Functional Equivalence===<br />
In order to set a standard for the transition between the source language and the target language, Nida, based on the essence of translation, put forward the theory of dynamic equivalence but later replaced it with the name of functional equivalence as he was convinced that it will better reflect the communicative function.(尤金·奈达．语言文化与翻译［M］．严久生，译．1998)<br />
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Functional equivalence mainly includes lexical equivalence, syntax equivalence, textual equivalence and stylistic equivalence. According to Nida, when translating, you need to use the most appropriate, natural and equivalent words to express the information of the source text, that is to say, functional equivalence is prior to formal equivalence. Therefore, we need to try to achieve equivalence in form when we pursue the equivalence in content. In the book “Language, Culture, and Translation”, Nida divides functional equivalence into “minimal equivalence” and “maximum equivalence”. The basic point of “functional equivalence” is to compare the way of understanding and appreciating the original text by the readers of the target text, and requiring the readers of the target text to be able to perceive the translation. The extent to which readers of the original text understand and appreciate the original text( the minimum functional equivalence), the readers of the target text should basically be able to understand and appreciate the target text in the way that the original reader understands and appreciates the original text( the maximum functional equivalence). <br />
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To accurately reproduce the source language culture and eliminate cultural differences, the translator can follow these three steps. First, the translator should strive to make the translation not only conform to the semantics of the original text but also reflect the cultural characteristics of the original text. However, two kinds of languages represent two completely different cultures and similar elements may exist in the two cultures but they can't be exactly the same. Therefore, it is impossible for a translator to fully display the cultural connotations of the original text. Second, if meaning and culture can’t be taken into account at the same time, the translator has to abandon the formal equivalence and achieve the purpose of reproducing the semantics and culture of the original text by changing the form of the original text in the translation. Third, when changing the form still doesn’t work, the translation technique of “reconstruction” can be used to achieve the equivalence in meaning between the source text and the target text. It means transforming the deep structure of the source text into the surface structure of the target text , that is, the cultural connotations of the source text could be elaborated by words of the target language. In terms of the the status of source text and the translator, according to this theory, minor adjustment of the source text is allowed when necessary but we are not encouraged to modify it. Consequently, it seems that the source text is in a high position so the translator must give preference to it. From the perspective of translation standard, domestication is preferred in functional equivalence when we consider the cultural factors. What’s more , it is commonly used in literary translation. <br />
Functional equivalence is of great importance for it brings the contest between the literal translation and free translation to an end and provides a new translation standard, but on the other way, it turns the translation into an activity merely concerned with language.<br />
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===Formal equivalence===<br />
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Formal equivalence, though seeking equivalence as well, focusing mainly on the form and content, attempting to achieve complete consistency of information and structure between the source text and the target text. It includes three parts: (1) Consistency of grammar, that is , grammatical elements of the source text should be consistent with those of the target text. (2) Consistency of expression, which means the words and phrases of the target text should keep the original connotation expressed in the source text. (3) Consistency of the meaning in the source context, signifying that the context created by the source text should be kept in the target text. (UGENEA．NIDA．,2005:167） <br />
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Gloss translation can best reflect the features of formal equivalence as explanation will be used to better reappear the meaning and context of the source text, thus enabling people to have a better understanding of the source language and the source text. This is, however, hard to achieve for there are great differences existing between different languages especially between Chinese and English. From the perspective of linguistics, the biggest difference between them is that Chinese is a parataxis language while English is hypotaxis, that is to say, English is an overt cohesion-prominent language and its clauses are often arranged with connectives while Chinese is a language that connectives are not compulsory and its clauses are often short and its structure is not so complex as that of English. Besides, the former is a more static language in which nouns and adjectives are always used, but the latter a more dynamic one, verbs are more active. English has a systematic grammar but Chinese seems freely arranged. Furthermore, in English, nouns, prepositions and pronouns are always used like personal pronouns “we” “they” “you” and relative pronouns “that” “which” “whose” in long and complicated sentences to make them more explicit and avoid repetition. In Chinese, pronouns are rarely used as the structure of the sentences is relatively loose and short sentences are preferred, so it seems more appropriate to use verbs. From the perspective of voice, it is evident that passive voice is frequently used in English especially in texts concerned with science and technology as western people seem to be more objective when viewing the world and they attempt to employ passive voice to make their description more objective. Chinese, however, are more subjective, so they often use active voice to express opinions.<br />
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===Relationship between functional equivalence and formal equivalence===<br />
In the book “Scientific Exploration in Translation”, he proposed and distinguished the concepts of “formal equivalence” and “dynamic equivalence”. “Formal equivalence” means stressing more on information itself, in terms of both form and content. This sort of equivalence, however, is rare, so he lays stress on dynamic equivalence.<br />
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For formal equivalence, source text is prior to other elements, so the translator must strictly follow the ideas, sentence structure as well as rhetoric. In this case, the translator are not allowed to add any other information at will and is restricted by many factors. Nevertheless, for functional equivalence, the translator can supplement their own understanding on the basis of the source text to make the translation more lively and vivid, actually a better and more innovative way to reproduce the source text. Take a sentence for example: “ I gave my youth to the sea and I came home and gave my wife my old age.”, this sentence can be translated into different versions. If with a way of formal equivalence, it can be translated into “我把青春给了海洋，我回家时，给妻子的只有迟暮之年。”, which seems more direct and similar to the original sentence in structure. When translated based on the functional equivalence, it will be like this: “我把青春献给了海洋，等我回家见到妻子的时候，已是白发苍苍。”, which is much more vivid and easy to understand for the target readers.<br />
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Functional equivalence and formal equivalence, though stressing equivalence in different aspects, are actually interdependent. Form in translation refers to the rhetorical function and skills as well as the sentence structure. Without formal equivalence, we are not able to guarantee the accuracy of the translation let alone achieving functional equivalence. Likewise, without functional equivalence, formal equivalence will be meaningless.<br />
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Furthermore, functional equivalence and formal equivalence are both regarded to be relative. (余敏军，2009:193）That is to say, this sort of equivalence is impossible to be wholly and fully achieved as a great number of differences exist between Chinese and English. Chinese and English differ in language structure, mode of thinking, cultural background and etc. As a matter of fact, sometimes when we translate Chinese into English or English into Chinese, we can’t even find the corresponding word thus even more difficult to achieve the equivalence in lexis and sentence structure. From the perspective of cultural influence, readers of the source text and the translation will hold different views even towards the same thing due to different cultural backgrounds. For instance, Chinese people will express their feeling by dint of material objects while the Western countries focus more on science and will employ it to account some social phenomena.<br />
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Translation is the reproduction of the source language information in the most appropriate, natural and equivalent language, including the reproduction from semantics to stylistics. That is to say, in Nida’s view, functional equivalence should take precedence over formal equivalence, but it is not only about content, regardless of form. While achieving equivalence in content and information, it also requires equivalence inn form as much as possible. But actually of the two, priority is given to equivalence in content.<br />
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===Application of functional equivalence and functional equivalence in translation===<br />
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Functional equivalence and formal equivalence are vital translation theory for guiding the translation practice. This theory has lifted the restrictions of traditional ideology and provide a new perspective for translators.<br />
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====Lexical equivalence====<br />
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Firstly, as I have mentioned above, sometimes it is difficult to find the corresponding word when translating. For instance, in China, “慢走” is frequently used when our friends or guests we are not familiar with is going to leave. People in western countries, however, are unlikely to express in this way. Instead, they simply say “Bye” or “Have a nice trip!”. The latter actually will be used only when friends plan to travel somewhere far away. These two expressions in English bear different meaning compared with the expression in Chinese. Therefore, faced with such situation, we have to choose words or phrases to express it in a different way based on the context. For example, we can express it as “Take care. Hope to see you soon.” to express our feeling in a polite and emotional way.<br />
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Furthermore, there are some words or phrases containing cultural connotations in both Chinese and English. When translating such words or phrases, we must explore the underlying meaning and try to explain it in detail, helping readers to have a correct and good understanding towards it. Take “Achilles’ heel” for instance, it can be translated into “阿格硫斯的脚后跟” in a direct way. However, Chinese people knowing nothing of “Achilles’ heel” will find it difficult to understand. Considering the needs of people under Chinese background , we have to explain this word and uncover the real meaning this phrase intends to express. Actually, Achilles, the son of Neptune, is a heroic person. It is said that his mother dipped him wholly except his heels in the river Acheron to make him impervious to sword or spear. Thus this phrase is supposed to translated into fatal weakness. Likewise, “Victoria girl” should be translated into “思想保守的女性” as England was relatively conservative in Victoria period so later Victoria, the queen’s name, was used to refer to those conservative women. <br />
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It is very common that a word in English may bear several different meanings so in this case, we have to guess the meaning according to the context. For example, the word “club”, which is very familiar to us, can be used as a verb as well as a noun. At the first thought, “俱乐部” will come to our mind but in the following sentence, it doesn’t make sense if we translate “club” into “俱乐部”. <br />
“When civil rights leaders are clubbed, whipped and tramples by white lawmen as feral white onlookers cheer, the youngsters seemed aghast.”<br />
In that sentence, it is obvious that “club” is used as a verb. Considering the meaning of “whip” and the original meaning of “club”, we can find that “club” here may refers a sort of hitting. Consequently, we have consider carefully over and over again and determine the meaning of a word after having grasped the rough meaning of the sentence.<br />
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====Syntax equivalence====<br />
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Syntax equivalence is far more complicated and difficult to achieve compared with lexical equivalence with great differences existing between Chinese and English. Therefore, we need to employ proper translation skills to cope with different sentences.In English, people prefer to be direct so the most important part of the sentence is most likely to be presented at first while in Chinese, people are accustomed to organize the sentence in a natural order, that is, from facts to conclusion or from reasons to result. Sometimes we can translate the sentence from word by word or phrase by phrase but in most cases we will change the order based on the common expression ways of target language to make the sentence more understandable to the target language readers. The example can be seen as follows: <br />
“Additional social stresses may also occur because of the population explosion or problems arising from mass migration movements--themselves made relatively easy nowadays by modern means of transport.”<br />
Translation: 由于人口的猛增或大量人口流动（现代交通工具使这种流动相对容易）造成的种种问题也会对社会造成新的压力。<br />
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We can see that in the Chinese version, order of the reason and the result is reversed to make the sentence more smooth.<br />
When translating, we can choose literal translation so as to achieve the formal equivalence or we can seek free translation to based on functional equivalence. In daily life, we Chinese often greet people with “吃了吗?去哪啊?” as we regard food as something that matters much to our life. As a matter of fact, these words bear no actual meaning but a simple way to greet. Thus we will translate that sentence into “Hi, how are you? What a nice day, isn’t it?”. <br />
There is a special kind of interrogative sentence in English called disjunctive question like the following dialogue:<br />
“You’re not a student,are you?”<br />
“Yes, I am.” <br />
Here, in this dialogue, we can see that the answer is positive but if translated into Chinese, it will be like this: “不，我不是学生”, which actually is negative.<br />
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====Texual equivalence====<br />
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Text, or discourse is a coherent and cohesive unit, achieved through one or more sequences, which are composed of components that are closely related to each other. Pursuing the equivalence in words or sentences can absolutely not satisfy, we need to pay more heed to textual equivalence. A sentence can be translated in different ways but we have to choose one based on the context. <br />
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Example: “祥子！”她往前凑了凑：“我有啦！” <br />
“有了什么？”他一时蒙住了。<br />
“这个！”她指了指肚子。“你打主意吧！”<br />
Translation: “Xiangzi,” she came closer. “I am in trouble!”<br />
“What trouble?” He was startled.<br />
“This!” She pointed her belly. “What was you going to do about it?”<br />
According to China’s traditional customs, women would always express their being pregnant in an indirect way like “我有了” in Chinese instead of “我有孩子了”. In this situation, “我有了” here is translated into “I am in trouble!” as she conceives a baby before she marries, which is deemed as a behavior that is in grave breach of the norms of Chinese society.<br />
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In addition, we need to take the situation or background in which the texts took place into account and endeavor to get the inner connotation it bears. <br />
Example: So that when lieutenant Osborne, coming to Russel Square on the day of the Vaux hall party said to the ladies,” Mrs Sedley,ma,ma,I hope you have room, I haveasked Dobbin of ours To come and dine here, and go with us to Vaux hall. He was almost as modest as Joe. <br />
Here “modest” in the last sentence can’t be translated into “谦虚的” as it will confuse the readers and it is far from that. According to the description of Joe above, we can figure out exactly his characteristics, so we can reasonably infer that it actually means shy.<br />
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The last element we should never ignore is cultural context given that there are great cultural differences between English and Chinese. We are supposed to consider the cultural background of the author of the source text as well as certain hidden or ineffable Connotations.<br />
Example: She had thin blond hair and her face was pretty and Petite in a Regency way, oval like a miniature, though she had a harsh way of speaking--perhaps the account of the school, Roedean or Cheltenham Ladies’ College, which she had not long ago left.<br />
We can’t simply translate it into “长着细细的淡黄色头发，脸蛋娇小玲珑，一副摄政时期的模样。” as here the word “Regency” still seems confusing to us. Instead, the translation should be like this: “她长着纤细的淡黄色头发，漂亮的鹅蛋脸小巧玲珑，颇符合摄政时期的风范......” and add the explanation that “ ‘Regency’ refers to the period the son of George the Third reigned, during which those slender women are regarded to be the most gorgeous.” In this way, readers will have a more clear sense of this.<br />
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====Stylistic equivalence====<br />
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Popovic put forward the stylistic equivalence and define it as the functional equivalence between the source text and the target text. We will find different types of texts in the process of translation and we must achieve the equivalence in styles according to the functional equivalence and formal equivalence theory. Such equivalence is best reflected in the translation of poetry, which is characteristic of rhyme and cultural connotations.<br />
Example: 清明<br />
杜牧<br />
清明时节雨纷纷，路上行人欲断魂。<br />
借问酒家何处有? 牧童遥指杏花村。<br />
Translation by Wu Juntao:<br />
The Pure Brightness Day<br />
By Du Mu<br />
It drizzles thick and fast on the Pure Brightness Day,<br />
I travel with my heart lost in dismay.<br />
“Is there a public house somewhere, cowboy?”<br />
He points at Apricot Village faraway.<br />
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In this translation, “清明节” has been translated into “Pure Brightness Day”, which may seem not completely fit as it simply reflect the features of this day from the surface. In this way, target readers may have little knowledge about this and treat this day as a normal pure and bright day. However, functional equivalence and formal equivalence theory can be vividly reflected in the following content. The translator has achieved equivalence both in content and form as he rhymed and expressed based on the form and content of the source text, trying to make target readers have a good understanding of the source text based on the information expressed in the translation..<br />
Translation by Xu Yuanchong:<br />
The Mourning Day<br />
By Du Mu<br />
A drizzling rain falls like tear on the Mourning Day;<br />
The mourner’s heart is going to break on his way.<br />
Where can a wineshop be found to drown his sad hours?<br />
A cowherd points to a cot ’mid apricot flowers. <br />
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In this translation, Xu Yuanchong attempts to give a more detailed and vivid description of the scene and the feeling of the person in this poetry. In addition to simply expressing the content from the surface, he digs the deep connotations the poetry contains, thus making the translation more simply to be understood and the target readers grasp a deeper understanding of the content, theme and emotion.<br />
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===Conclusion===<br />
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Translation theory has been playing an vital role in the process of translation, as always said, theory guides practice while practice testify to theory. Functional equivalence and formal equivalence theory matters a lot and has guided a great deal of translation practice. Though having gone a lot of years and some limitations having been found, Nida’s theory is still worthy learning whether at present or in the future. Therefore, we should choose to apply functional equivalence or formal equivalence based on specific condition to achieve the most appropriate and fit translation. <br />
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Proper application of formal equivalence helps to preserve the spirit and unique features of the source text and to further promote people to have a good grip of foreign culture and customs. However, more often than not, it is difficult to find an English sentence pattern that is completely equivalent to express the same connotation in Chinese. Therefore, the translator needs to convert the deep structure of the source language into the surface structure of the target language, that is, using the corresponding words in the target language to directly explain the connotation of the original text, so that the target readers can more easily accept the translation. According to Nida’s translation theory, dealing with cultural differences is closely related to the reproduction of the source language in the target language from semantics to stylistics. Only when the translation reproduces the style and spirit of the source language from the language form to the cultural connotation, the translation can be called an excellent work. This method provides a good example for translation studies in every countries. For our country, it reminds us that translation studies should absolutely limited to the field of translation. We must break the boundaries of disciplines and combine other sciences to study translation. In this way, translation theories derived from scientific evidence will be much more scientific and systematic.（张赟娇,张 军,2018:114)<br />
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===References===<br />
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Xia Jun夏珺.(2016).再看奈达翻译对等——形式与功能之博弈与互补[Nida's equivalence theory-combat and complement between formal equivalnce and formal equivalence].黔南民族师范学院学报,Journal of Qiannan Normal University for nationalities,36(06):27-32.<br />
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Huang Wei黄蔚.(2020).功能对等理论与目的论的对比分析[Comparative analysis on functional equivalence and skopos theory].英语广场,English space(10):38-40.<br />
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Tan Zaixi谭载喜.(1999)．新编奈达论翻译［A new version of Nida's theory on translation］．北京:中国对外翻译出版公司，Beijing:China Translation and Publishing Corporation,1999:XXIII．<br />
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Zhang Yunjiao, Zhang Jun张赟娇,张军.(2018).浅谈尤金·奈达功能对等理论的价值与局限[The value and limitations of Nida's functional equivalence].安徽文学(下半月),Anhui Literature,(09):114-115.<br />
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Zhong Yuchen钟宇宸.(2019).尤金·奈达及其功能对等理论综述[Summary of UGENEA．NIDA．and his functional equivalence].当代旅游,Contemporary travelling,(08):262.<br />
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Zhang Yimei张忆美.(2020).对比“信达雅”与功能对等[Comparison between "Faithfulness, Expressiveness and Elegance" and functional equivalence].青年文学家,Youth Literator,(23):180-181.<br />
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Zhang Xuefang张雪芳.(2008).从动态对等到功能对等——奈达对等翻译观简述[From dynamic equivalence to functional equivalence-Brief introduction of Nida's equivalence theory].安徽文学(下半月),Anhui Literature,(11):392-393.<br />
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Yu Minjun余敏军.(2009).论英汉翻译中形式对等和功能对等[Functional equivalence and formal equivalence in Englsh-Chinese translation].黑龙江科技信息,Heilongjiang Science and Technology Information,(30):193.<br />
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Yan Yuehe闫月贺.(2019).浅析奈达功能对等理论[Nida's functional equivalence].北方文学,North Literature,(21):251-252.<br />
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Qi Xin齐鑫.(2017).浅谈英汉翻译中奈达“功能对等”与“形式对等”理论的应用[The appliction of Nida's theory of "functional equivalence and formal equivalence in translation].校园英语,Campus English,(27):202-203.<br />
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尤金·奈达．语言文化与翻译［Language culture and transation］．严久生，译．呼和浩特:内蒙古大学出版社，Hohhot:Inner Mongolia University Press,1998．<br />
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Junye Li,Pinglan Zhang.(2019). Application of Functional Equivalence Theory in Civil Engineering Text Translation[J]. Open Journal of Modern Linguistics,9(4).<br />
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UGENEA．NIDA．Towards Science of Translating［M］．上 海:上海外语教育出版社，Shanghai: Shanghai Foreign Language Education Press,2005:167,165，159．<br />
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== My understanding of Translation Equivalence Nguyen,Thuy Hien Nguyen, Thuy Hien ==<br />
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== Functional Equivalence in the Translation of Ken Liu 肖茜 Xiao Xi==<br />
==='''Abstract'''===<br />
Hao Jingfang’s science fiction ''Folding Beijing'' won the Hugo Award for Best Novelette in 2016. The success of this fiction is inseparable from Ken Liu’s rigorous translation work. Focusing on the response of the target readers, the translation of this fiction not only retains the meaning and style of the fiction, but also effectively transmits the Chinese culture, which is in line with the requirement of the theory of Nida’s functional equivalence to “quality of a translation in which the message of the original text has been so transported into the receptor language that the response of the receptors essentially like that of the original receptors”. The theory of Nida’s functional equivalence, one of the earliest translation theories introduced into China, has produced a profound effect on translation studies in different literary genres. This paper studies the English translation of Folding Beijing and analyses Ken Liu’s application of functional equivalence in translation, and proves the value of functional equivalence theory in the translation of science fiction.<br />
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==='''Key words'''===<br />
Functional Equivalence; Folding Beijing ; meaning; style; culture<br />
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==='''摘要'''===<br />
郝景芳的科幻小说《北京折叠》获得了2016年的雨果奖最佳中篇小说奖，该小说的成功，离不开刘宇昆严谨的翻译工作。该小说的翻译以关注译文读者反应为出发点，既保留了小说的意义与文体风格，又有效传递了中国文化，这与功能对等理论提出的“努力创造出既符合原文语义又体现原文文化特色的译作”的要求相契合。奈达功能对等理论，是最早被引进中国的翻译理论之一，对中国各文学类型的翻译研究影响深远。本文对《北京折叠》的英译本进行研究，分析刘宇昆在翻译时对尤金奈达功能对等理论的运用，展现功能对等理论对科幻小说翻译的价值。<br />
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==='''关键词'''===<br />
功能对等；《北京折叠》；意义；风格；文化<br />
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==='''Introduction'''===<br />
In the science fiction Folding Beijing, the future Beijing is overpopulated. In order to solve this crisis, people transform it into a folding city with strict hierarchy. The folding city is divided into three spaces. They share 48 hours, and the first space is occupied by the upper classes of society, who have a 24-hour time cycle at their disposal; The second space is occupied by the middle class, who can spend 16 hours; The third space is inhabited by the lower classes, who have only eight hours of the night. Lao Dao belongs to the third space. He wants his daughter to go to a good school, and he ventures into the second and third space to deliver letters to others in order to make money. Although the novel is a futuristic science fiction, it is also realistic, revealing the class differences in the process of urbanization and modernization.<br />
This science fiction novel has many Chinese characteristics and has many local Chinese words. The cultural differences between China and the West caused by regional factors and customs are a big problem for translation. The translator should not only consider the readers’ understanding and feelings, but also ensure that the local colors in the works are not deleted. Functional equivalence theory shows that translation should not be limited to form, and translators can make necessary adjustments to the form and structure of the original text, so as to achieve the equivalence of content and information. Nida’s functional equivalence theory has exerted a far-reaching influence on China, and also brought new and effective translation guidance methods to translators. We can see that when Ken Liu translated science fiction, he was also trying to achieve the balance and coordination between the translation and the original text. From the perspective of functional equivalence theory, this paper analyzes the English translation of Folding Beijing from the perspectives of meaning, style and culture, and discusses how the translator achieves the closest equivalence with the original text and whether the ideal equivalence is achieved.<br />
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'''1.Eugene A. Nida and His Theory of Functional Equivalence'''<br />
<br />
Eugene A. nida, an American scholar and translator, he explains the dynamic equivalent translation in his influential work ''Toward a Science of Translating''. Dynamic equivalence aims at the closest and most natural equivalence between the target text and the source text, and focuses on the equivalence of readers’ response, not just the equivalence of content and form. In his book ''The Theory and Practice of Translation'', Nida defined dynamic equivalence as follows: Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language.（Nida，2004：24）Nida’s dynamic equivalence theory requires that the translation readers’ response to the translation should be consistent with that of the original readers. <br />
Since dynamic equivalence is controversial in some aspects, Nida replaced dynamic equivalence with more perfect functional equivalence in 1993. There are a number of related principles that govern the degree of adjustment necessary to produce a satisfactory equivalent translation. As functional equivalence translation is defined as the closest and most natural equivalent translation of the source language information, three principles should be followed by translators to achieve functional equivalence. In order to achieve functional equivalence, the translator must make the translation fit(1) the context of the source-language message, (2) the receptor-language reader’s response, (3) the receptor language and culture as a whole. Nida defined the reader’s response as the essence of his functional equivalence theory, that is, from the form and content of information to the reader’s response. It is different from the traditional translation theory, which emphasizes the comparison of verbs between the original text and the target text. Functional equivalence concerns reader’s responses. If the target language reader’s understanding and appreciation of the target language is essentially the same as that of the original language readers, the target language can be regarded as a functional equivalence. In other words, the functional equivalence of Nida emphasizes the reader’s response to the translation.<br />
<br />
==='''Conclusion'''===<br />
<br />
==='''Bibliography'''===<br />
<br />
== A Study on Translating EST into Chinese-- From the Perspective of Nida's Functional Equivalence Theory 周园曲 Zhou Yuanqu==<br />
<br />
==A Study on Yu Guangzhong’s Chinese Version of ''The Importance of Being Earnest'' from the Perspective of Functional Equivalence 余妮 Yu Ni==<br />
===Abtract===<br />
''The Importance of Being Earnest'' is a satirical comedy of manners written by Irish playwright Oscar Wilde in the 19th century. Dialogues in this play are sharp, witty, and full of epigrams, which are not easy to translate. There are many Chinese versions, among which the most popular one is Yu Guangzhong’s version. From the perspective of functional equivalence proposed by Nida, Yu Guangzhong’s translation has its own merits. Guided by the functional equivalence theory, this paper explores the translation strategies of the drama title, characters’ names and dialogues in Yu’s version. It helps to create more excellent translation and promote the development of drama translation. <br />
===Key Words===<br />
Functional Equivalence; ''The Importance of Being Earnest''; Yu Guangzhong<br />
===题目 ===<br />
功能对等理论下余光中译《不可儿戏》分析<br />
===摘要===<br />
The Importance of Being Earnest是19世纪爱尔兰剧作家王尔德所写的一部讽刺风俗喜剧。他的作品妙语逼人，警句诸多，想要译得传神并不简单。在众多译本中，余光中的译本《不可儿戏》最受推崇。从奈达提出的功能对等视角分析，余光中的译本确有其出色之处。本文以功能对等理论为指导，探究余光中译本中剧名、人名及人物对话的翻译策略。从而创造出更优秀的翻译作品，推动戏剧翻译事业的发展。<br />
===关键词===<br />
功能对等；《不可儿戏》；余光中<br />
===Introduction===<br />
The Importance of Being Earnest is a comedy of manners written by Oscar Wilde in the 19th century, which is also his most successful comedy. In this play, there are plenty of sharp dialogues, as well as aphorisms. Among its various Chinese versions, Yu Guangzhong’s is the most popular, which not only tells us the fabulous story, but also remains the flavor of the source language when translating. <br />
This thesis analyzes Yu Guangzhong’s Chinese version of The Importance of Being Earnest from the perspective of functional equivalence. We can know more about the language features and translation strategies of Yu Guangzhong’s version. This chapter generally introduces the background and significance of the research, including the layout of the thesis.<br />
Nowadays, researchers pay more attention to the study of translation. In order to gain experience from famous translators through their translation, scholars carried out a series of researches towards Chinese versions of this play. Chen Yaoyao (2019) studied Yu Guangzhong’s translation strategies from the perspective of dualistic nature of the drama. Shi Qiulei (2011) analyzed Yu Guangzhong’s translation strategies from the perspective of cultural turn. Liang Wei (2009) and Shen Zhengrong (2007) compared two Chinese versions of The Importance of Being Earnest. Liu Guilan (2015) did the research on the secularization in its Chinese version.<br />
“The first Chinese version of The Importance of Being Earnest was Tongming Quyi (《同名娶异》) co-translated by Kong Xiangwo and Wang Jing in 1921, which came out by the May 4th Movement and the New Culture Movement in order to promote new literature and the reform of drama in China” (Wu Shanshan, 2012). Although it was the earliest version, it did not gain much attention. In the 1980s, Yu Guangzhong and Qian Zhide translated the play respectively. Yu Guangzhong translated it as “不可儿戏”, while Qian Zhide translated it as “名叫埃纳斯特的重要性”. As far as I am concerned, Yu’s version is more acceptable for readers. It has been put on the stage in Guangzhou and Hong Kong for many times, while Qian’s version is rarely followed.<br />
American linguist Eugene Nida put forward the theory of “functional equivalence”, that is, the translation and the original context should achieve equivalence in functional aspect, rather than rigid correspondence word by word, which coincides with the principles of Yu Guangzhong’s version of The Importance of Being Earnest. Through the study, we are able to gain suggestions of drama translation and produce excellent works. In this way, readers become more interested in foreign works, which is also beneficial to cultural diffusion.<br />
The thesis comprises five chapters. The first chapter mainly introduces the research background, significance and layout of the thesis. Chapter Two gives an introduction of functional equivalence, including others’ views on it and its features. The next chapter focuses on Oscar Wilde and The Importance of Being Earnest, as well as its Chinese versions, especially Yu’s version. Chapter Four is the core of the thesis, which appreciates and analyzes Yu’s version from the perspective of functional equivalence. The appreciation focuses on the translation of the drama title, characters’ names and dialogues. In the last chapter, the author draws the conclusion.<br />
<br />
===An Introduction of Functional equivalence===<br />
====The Definition of Functional Equivalence====<br />
In order to set a standard for the conversion between the source language and the target language and reduce the differences, Eugene A. Nida proposed the famous “dynamic equivalence” translation theory, also known as “functional equivalence”, from the perspective of linguistics and according to the nature of translation. In this theory, he pointed out that “translation is to reproduce the information of the source language from semantics to styles in the most appropriate, natural and equivalent language”. Nida’s definition of translation indicates that translation is not only lexical equivalence, but also semantic, stylistic and stylistic equivalence. The equivalence in “dynamic equivalence” includes four aspects: lexical equivalence, syntactic equivalence, textual equivalence, and stylistic equivalence. In these four aspects, Nida believes that “meaning is the most important, followed by form”. Form is likely to hide the cultural meaning of the source language and hinder cultural communication. Therefore, in literary translation, according to Nida’s theory, the translator should take the four aspects of dynamic equivalence as the translation principle and accurately reproduce the cultural connotation of the source language in the target language.<br />
====Three Steps of Translation====<br />
Firstly, efforts should be made to create target language that not only conforms to the semantic meaning of the original text but also reflects the cultural characteristics of the original text. However, the two languages represent two completely different cultures. Cultures may have similar factors, but they cannot be identical. Therefore, it is impossible to create perfect translation which fully display the cultural connotation of the original text. The translator can only reproduce the source culture to the maximum extent.<br />
Secondly, if meaning and culture cannot be taken into account at the same time, the translator has to abandon formal equivalence and achieve the purpose of reproducing the meaning and culture of the original text by changing the form of the original text in the translation. For example, the English proverb “white as snow” can be translated into Chinese as “白如雪”. However, there is almost no snow in southern China all year round. In their cultural background knowledge, there is no concept of “雪”. How to understand the connotation of snow? In the translation, translators can eliminate cultural differences by changing the form of vocabulary. Therefore, this proverb can be translated into “white as mushroom” and “white as egret’s hair”. In the English idiom “spring up like mushroom”, the original meaning of “mushroom” is “蘑菇”. However, when translated into Chinese, it means “雨后春笋” rather than “雨后蘑菇”, because in Chinese culture, people are more familiar with the idiom and understand the image of “雨后春笋”.<br />
Thirdly, if the change of form is still not enough to express the meaning and culture of the original text, the translation technique of “recreate” can be used to solve the cultural differences, so that the source language and the target language can achieve the meaning equivalence. “Recreate” refers to the transformation of the deep structure of the source language into the surface structure of the target language, that is to explain the cultural connotation of the source language articles with the words of the target language. <br />
===''The Importance of Being Earnest'' and Its Chinese Versions===<br />
As one of Wilde’s most successful play, The Importance of Being Earnest is the rage in the 19th century. The author will introduce this play first, including its author, background and language features. And then, we will talk about its Chinese versions.<br />
====An Introduction of Oscar Wilde and His Works====<br />
Oscar Wilde was born in Dublin, Ireland. As a “born for art” writer, he was known for his plays, poetry, fairy tales and novels. “He was the main force of the aesthetic movement in the 1880s and the pioneer of the decadent movement in the 1990s” (Yang Wenqian, 2014). As a representative of aestheticism, he always deliberately left out the relationship between art and other things. On the surface, Wilde wrote for the pursuit of art, but the essence of his work goes beyond art. He created four comedies in his life: “Lady Windermere’s Fan (1892), A Woman of No Importance (1893), An Ideal Husband (1895) and The Importance of Being Earnest (1895)” (Wu Jie, 2014). <br />
The Importance of Being Earnest is Wilde’s masterpiece, written in the Victorian era. “The Importance of Being Earnest is apt to be a stumbling block both to the detractors and admires of Oscar Wilde as a man of letters” (Richard Foster, 1956). Critics have different opinions on his other works, including poems and novels, but almost unanimously regard this play as a perfect one. It made a great sensation when first put on St. James theatre on February 14, 1895. In the play, the dandy Algernon and Jack made up the characters of “Bunbury” and “Ernest” for their own purposes. Through some misunderstandings, the play continued to develop and the truth was revealed. It turned out that Jack was actually Algernon’s brother. The play ended with “I’ve now realized for the first time in my life the vital Importance of Being Earnest”. The play revolves around the dual identities of Algernon and Jack, describing the behavior of high-class figures. Wilde pointed out the characters’ absurd views of marriage and deep-rooted hierarchies and revealed the hypocritical ethical concepts in Victorian era.<br />
As a writer, Wilde often uses humorous language to express complex thoughts and feelings and explain some meaningful philosophy. The highlights of the play are not the plots but the dialogues. In order to reveal characters’ personalities, he employed a variety of rhetorical devices and aphorisms to produce a humorous effect. Pun is widely used in the play, including the drama title and characters’ names.<br />
====Chinese Versions of The Importance of Being Earnest====<br />
This part talks about Chinese versions of The Importance of Being Earnest. It includes an overview of its Chinese versions and Yu Guangzhong’s version.<br />
=====An Overview of Its Chinese Versions =====<br />
The Importance of Being Earnest was premiered in London on February 14, 1895. In 1921, Kong Xiangwo (孔襄我) and Wang Jing (王靖) cooperated to translate this famous play. It was the first Chinese version of The Importance of Being Earnest, but it did not get much attention of Chinese readers. “After the foundation of People’s Republic of China, the first new translation of Wilde’s play Selected Plays of Oscar Wilde (《王尔德戏剧选》) was translated by Qian Zhide (钱之德) and published by Huangcheng Press in 1983” (Wen Tong, 2010). He translated it as “名叫埃纳斯特的重要性”. Qian Zhide just translated it out of his own interest, treating it as a play without orally practicing the translated lines. Compared with previous versions, his version was more personal, as his own reminder of the original texts. <br />
In 1986, Yu Guangzhong’s version came out, with the title “不可儿戏”. It was published by China Friendship Press Corporation. It was popular with people and has been put on stage for many times. Another version appeared in the 1980s when Zhang Nanfeng (张南峰) published A Collection of Two British Plays(《英国戏剧二种》), in which Zhang rendered the title of the play as “认真的重要”. Three years later, in Selected Comedies of Oscar Wilde(《王尔德喜剧选》) published by Haixia Literature Press, Zhang changed his title into “认真为上”. From “认真的重要” to “认真为上”, the author thinks that the latter is much more in line with the content.<br />
Because of political reasons, studies on Wilde stopped for some time. In 2000, in commemoration of Wilde’s contribution in the literary history, China Literature Press printed a complex six-volume Collection of Wilde’s Works (《王尔德全集》). So far, only the versions of Yu Guangzhong, Zhang Nanfeng and Qian Zhide have been advocated by readers.<br />
=====Yu Guangzhong and His Chinese Version=====<br />
Yu Guangzhong was born in Nanjing in 1928. As a writer, Yu Guangzhong is famous for his poetry. “Poetry, prose, translation and critical essay constitute the four dimensions of his writing life” (Li Xin, 2010). He has published 21 poetry collections, 11 prose collections, 5 comment collections and 13 translation collections, Actually, he is also one of the most dedicated translators in the field of translation. “For translators engaged in translation, Yu Guangzhong’s translation thoughts are of great value” (Tong Fangli, 2005). “He thinks that translation is a kind of composition, at least a kind of limited composition” (Wang Chao, 2016). His translation thought derives from his literary creation.<br />
He thinks translation is closely related to creation, but it is a limited creation and a flexible art. “Yu Guangzhong has translated four comedies in his whole life, which are The Importance of Being Earnest (《不可儿戏》, 1983), Lady Windermere’s Fan (《温夫人的扇子》, 1992), An Ideal Husband (《理想丈夫》, 1995) and A woman of No Importance (《不要紧的女人》, 2008)” (Chen Feifei, 2011). All of these are the works of Wilde.<br />
Yu Guangzhong’s version of The Importance of Being Earnest was early published in 1983. In the postscript, he elaborated his principle of translating. “The dialogue of the novel is for reader to read. If you don’t understand, you can read it again. The dramatic dialogue is for audience to listen to, and if they do not understand, the dialogues passed. There is no second chance. I translated this book not only for Chinese readers, but also for Chinese audiences and actors. Therefore, my translation principle is to make the reader pleased to read, the audience satisfied to watch, and the actor pleasant to perform” (Yu Guangzhong, 2004). With this principle in translator’s mind, this work can be vividly translated.<br />
This part mainly introduced the Chinese versions of The Importance of Being Earnest. Among all the versions, Yu Guangzhong’s becomes the most popular one for his profound translation skills. Next, we will analyze his translation strategies.<br />
<br />
===The Application of Functional Equivalence to Yu Guangzhong’s Version===<br />
===Conclusion===<br />
===References===<br />
<br />
=Applicaton of Translation Theories=<br />
=='''Study of Application of Interpretive Theory in Interpretation 韩宛真 Han Wanzhen'''== <br />
<br />
===Abstract===<br />
With economic globalization, exchanges between countries have become more and more frequent and areas of cooperation have continued to expand. The increasing demand for interpretation is the quality of interpretation which is particularly important. Interpretive theory plays an important role in translation, especially in interpreting, and it plays an extremely important role in guiding interpreting practice.Through the reading and analysis of some English-Chinese interpreting materials, this report summarizes some translation strategies and techniques frequently used in interpretation work under the guidance of interpretive theory, and combines translation examples to analyze and summarize. <br />
<br />
===Key words===<br />
interpretive theory; interpretation,; translation strategies<br />
<br />
===题目===<br />
释意理论指导下的口译<br />
<br />
===摘要===<br />
随着经济全球化，各国之间的交往越来越频繁，贸易往来日益频繁，合作领域也不断地拓宽，口译地需求不断增加是口译质量显得尤为重要。释意理论在翻译中，尤其是口译中扮演者重要的作用，对指导口译实践有着极其重要的作用。本报告通过对一些英汉口译翻译材料地阅读和解析，在释意理论地指导之下总结了一些口译工作中经常使用的一些翻译策略和方法技巧，并且结合了翻译实例进行分析和概括。<br />
<br />
===关键词===<br />
释意理论；口译；翻译策略<br />
<br />
==='''1.Introduction'''===<br />
In this part, it mainly talks about some information about the interpretive theory and some knowledge about the Interpretation. Both of them are important for the development of translation.<br />
==='''1.1 Introduction of Interpretive Theory'''===<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.General translation theories believe that there are three different levels of translation: vocabulary translation, sentence translation and text translation. The interpretive school has its own unique insights in this regard. The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.(Kong Shaohui,2009)<br />
<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can<br />
understand:The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language<br />
shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.<br />
<br />
The interpretive theory is also called the expressive theory, which was created by the interpretive school. This school explores the principles and teaching of French interpretation and translation of non-literary texts. The main representatives of this school, Danica Seleskovitch and Marianne Lederer, founded this school and made important contributions to the generation and development of interpretive theory. The interpretive school believes that translation is paraphrasing, that is, the translator interprets the source text through language symbols and his own cognitive supplementation during the translation process. This school believes that translators cannot copy the form of the source language to translate the text in the process of translation. What they pursue is not language equivalence but meaning equivalence. The theory of this school is directly derived from the practice of interpretation and has a unique inspiration for the study of translation.<br />
General translation theories believe that there have three different levels of translation: vocabulary translation, sentence translation and tect translation. The interpretive school has its own unique insight in this regard.The interpretive school refers to word-by-word translation and sentence-by-sentence translation as language translation (Linguistic Translation, and text-level translation is called text translation or translation. This school believes that successful translation is carried out at the level of the text and interpretives the text. Because the school believes that the sentence is a grammatical unit, and the text is a semantic unit, the interpretive theory studies meaning not grammar, so the school is particularly faithful to the textual interpretive. The equivalence of the original text and the target text is expressed in the overall communicative meaning, at is, the readers of the target text can have the same reaction as the readers of the original text, thus achieving the equivalence considered by the interpretive school.The core of interpretive theory is to distinguish linguistic meaning from non-verbal sense. What the translator wants to convey is not the meaning of linguistic signs, but the non-verbal meaning expressed by the speaker in his speech. In other words, the essence of meaning is the "meaning" conveyed by communicators through language symbols, not the meaning of language symbols themselves. The meaning is mainly composed of two components. The first is the implied meaning (implicite), which means that the speaker actually wants to express the meaning: the second is the explicite, which the speaker actually says content.<br />
Although translation and interpreting have different forms, they are essentially a communicative act, but in translation, the relationship between the translated material and the real world is not as close as in interpreting (for example, an ancient text, the author’s writing Intent-that is, "implied meaning"may become unknowable due to age). Interpretation is different: it is regarded by the interpretive school as the most ideal communication situation, because when interpreting is used, all the interlocutors are present, they share the same time and space environment, and under normal circumstances, they also have a common communication topic. Based on the above understanding, the purpose of translation should be to convey meaning, that is, communicative meaning; what the translator translates should be the content of the information conveyed by the text, which is speech (that is, the use of language), not the language itself. Interpretation is not based on the memory of the original speaker's language, but based on the translator's grasp of the communicative meaning conveyed by the original speaker and subsequent reorganization of the communicative meaning (that is, the speaker's meaning) in the target language. At this point, we can see that the interpretive theory first separates grammar from semantics and points out that translation is interpretive; then it separates linguistic meaning from non-verbal meaning, and points out that the translator translates meaning. And the meaning is the communicative meaning.<br />
The interpretive school's theory pays much attention to the study of translation process. In a sense, it can even be considered that the focus of the school's attention is the translation process. The interpretive theory believes that in interpreting, the interpreter actually goes through three stages before turning the speaker's words into words that the audience in another language can understand:<br />
The first stage is the understanding of meaning, through understanding and analyzing language signs to clarify the linguistic phenomenon and thought content to be expressed, this stage is called interpretation of discourse. The part of discourse elaboration is extremely important, because after the discourse has been uttered by the speaker, its oral expression will immediately disappear, but after this part of discourse is elaborated, it will become the translator’s thought. In his mind, what the speaker has already said returns to the original state, that is, the state of pure thought that has not been expressed in language. This "thought that has not been expressed in words"(Seleskovic, 1979: 113) can be re-expressed at a normal speed through the interpreter’s language, so the discourse elaboration connects the speaker and the translator, just like a bridge for the people.<br />
The second stage is cognitive supplementation, away from the shell of the source language. At this stage, we need to forget the deconstruction of language signs, and only need to remember the thought content it expresses, that is, the cognitive and emotional meanings produced by language signs. This stage is called "de-verbalization". Adding the process of breaking away from the language shell between understanding and expression is the result of the study of interpretive language and a contribution to the science.<br />
The third stage is the reformulation stage of the original information content. That is to use another language symbol to create new sentences, and these sentences need to express the full content of the original utterance and easy to understand the two requirements.<br />
In general, interpretive theory does not regard translation as a one-way decoding process of transforming a source language into a target language. It is a dynamic process of understanding ideas and then re-expressing them.(Zhang Si, 2019)<br />
<br />
==='''1.2 Introduction of Interpretation'''===<br />
Interpretation, also known as interpreting, is a kind of translation activity. As the name implies, it is a way for the translator to convert the input language into the output language in a spoken way. Oral translation is the simultaneous interpretation while the speaker is still speaking, which means the staff will simultaneously translate.<br />
Translation work is the bridge and link of our country's foreign exchanges and international exchanges. The development of translation business is also an inevitable requirement of our country's foreign reforms. It can improve the quality of translators and strengthen the construction of translators. Translation talents play a very important role in our country's economic development and social progress, especially in attracting foreign advanced technical knowledge and strengthening international exchanges and cooperation. The improvement of the political and professional quality of translators plays a key role in strengthening international cooperation in all aspects of our country's politics, economy, science and technology.<br />
There are very strict requirements regarding the selection of simultaneous interpreters. During simultaneous interpretation, the interpreter should continuously interpret the content to the audience without disturbing the speaker. Simultaneous interpretation, as a translation method, is characterized by high efficiency. The average translation interval between the original text and the target text is three to four seconds, with a maximum of ten seconds, so the speaker can speak coherently without affecting or interrupting the speech. The reader’s thinking is conducive to the audience’s understanding of the full text of the speech. Simultaneous interpretation is an extremely difficult inter-language conversion activity that is strictly limited by time. It requires the hospital to quickly complete the prediction of the source language in a very short time with the help of the existing subject knowledge while listening to the source language speech. Comprehension, memorization and conversion, and at the same time monitor, organize, modify and express the target language, and speak the target language translation. At international conferences, simultaneous interpreters need to use "lightning thinking" and superb language skills to successfully overcome the interweaving and interference of multiple tasks, which can easily cause energy shortages or difficulty in distributing attention to the brain. According to the regulations of AIIC (International Conference Interpreters Association), simultaneous interpreters only need to translate 80% of the speaker's speech content as a pass rate (90%-100% "simultaneous interpretation" is almost impossible). Many people usually speak very fast. When giving speeches, they often only take into account their own speech content, even with accents and even dialects from various places. The simultaneous interpreters have to mobilize all their knowledge reserves and experience to go all out. In addition to solid language skills and mature conference experience, entering the simultaneous interpretation industry also requires a strong desire for knowledge. Due to professional needs, translators often have to deal with knowledge in many fields while doing translation, so some people say "simultaneous interpretation is a half-expert in any field.". Mastering the knowledge of broadcasting is the prerequisite for good simultaneous interpretation.(Lederer, 1969)<br />
<br />
==='''2. Literary Review'''===<br />
No matter the interpretive theory and the interpretation,many people around the world have done some researches about them.And these researches about them can do great help for us to do further researches about them.<br />
==='''2.1 The Research on Interpretive Theory'''===<br />
Regarding the study of interpretive theory, there have been many scholars both at home and abroad who have conducted special research on it, and they have made important contributions to the continuous development of interpretive theory.<br />
The first thing I mentioned is the study of interpretation by domestic scholars. In the early days, Chinese scholars began to study interpretive theory. Xu Jun, a well-known translation expert in our country, conducted research on interpretive theory in 1998. He mentioned in his article that he reviewed and studied the "interpretive" theory created by Professor Celeskovich; In 1997, the well-known translation expert Yuan Xiaoyi published an article on the concept of faithfulness called the interpretive theory, in which she discussed a problem of faithfulness that had been debated for thousands of years, and combining interpretive theory to explore this issue. With the development of the times, Chinese scholars’ enthusiasm for the study of interpretive theory has not diminished. For example, some scholars published an interpretive strategy study called Xi Jinping’s opening speech from the perspective of interpretive theory this year. The author here connects the interpretation theory with the times and integrates with practical activities. Based on the oral translation of President Xi Jinping’s speech, and guided by the theory of interpretation, the five translation strategies that translators commonly use literal translation, free translation, information simplification, antagonism and information supplementation are analyzed and summarized. At the same time, some scholars are still interested in the rise and development of interpretive theory and continue to study the development process of interpretive theory. In 2020, Su Yuanyuan introduced the concept of interpretive and the rise and development of interpretive theory in her published articles, and discussed the significance and challenges of interpretive theory for the implementation of curriculum policy in our country. Looking at the articles published by domestic scholars on the research of interpretive theory, most of them are studying the role and embodiment of interpretive theory in practice, especially the application in interpretation practice, which has played an important role in the development of my country's translation industry. <br />
Regarding foreign scholars' research on interpretive theory, many scholars have also emerged. Moreover, foreign scholars' research on interpretive theory will be earlier than domestic research. For example, in 1953, foreign scholar Surindar Suri explained the role of interpretive theory in the communication process in his published article, and carried out research and analysis based on practical examples. In 1969, Jackendoff Ray S. published an article called An Interpretive Theory of Negation, which explained the shortcomings of the interpretive theory. In 1969, Dougherty Ray C. conducted an investigation and research on the lexical level of interpretive theory, combined with specific text examples for analysis. Recently, many scholars have conducted research and analysis on interpretive theory. For example, in 2020, Harari and Michael investigated the relationship between interpretive theory and our thinking.<br />
It is precisely because of the investigation and research of these scholars at home and abroad that it provides us with a lot of useful information for understanding and studying interpretive theory. Of course, the interpretive theory itself has also been developed in the process of their research and investigation. The development of theory will of course also promote the development of practice, continue to promote the development of interpretation and translation practice, and make a significant contribution to my country's translation industry.<br />
==='''2.2 The Research on Interpretation under the Guide of Interpretive Theory'''===<br />
Investigation and research on the application of interpretive theory in practice, the main direction is interpreting. In the aspect of interpretation, interpretive theory has made important contributions to its development. That is to say, the practical significance of interpretive theory is very large, which can guide people's life practice and assist translators in their work. <br />
With the globalization of the world economy, the exchanges between countries continue to deepen and exchanges become more frequent. Therefore, the industry of translation has become more important, and interpretation plays an important role in the process of communication between countries. Therefore, both domestic and foreign translators have conducted research and investigation on it.<br />
First of all, I have made a summary of some research investigations by domestic scholars. The research of Chinese scholars on interpretive theory in accompanying translation mainly combines various interpretation practices to analyze and research. In 2016, Zhang Yu accompanied the Canadian delegation to the practice report and analyzed the interpretive theory in this interpretation practice. Based on the author’s practice of accompanying interpretation and the understanding of interpretation theory, the scholar discussed and analyzed the problems encountered by the interpreter during the task. Through this translation practice, the translator also summed up the guiding role of the interpretive theory that interpretation should pay attention to the transmission of meaning for interpreters. In 2018, Yang Lijun discussed the application of interpretive theory in escort interpreting from the interpretation practice of the 2017 Asia Media Summit. During the summit, the scholar served as a liaison and accompanying interpreter and successfully completed the task of accompanying interpreter. This year is 2020, Liu Guifang takes China's "One Belt One Road" as the background, the rapid development of the world economy, the increasingly close relations between China and Russia, and the increasingly frequent trade exchanges. Therefore, the increasing demand for escort interpreting makes the quality of interpreting particularly important. Scholars served as an escort translator at the 12th "Black Technology" Exhibition in Dalian. Their personal experience in the process of practice, guided by interpretive theory, summarized some translation strategies and methods in interpreting work.<br />
On the practical research on the theory of interpretation abroad. In 1992, JD Ward and FJ Rink conducted research and investigation on interpretive theory in the formulation of public policy. In 2011, SE Porter and JC Robinson introduced interpretive theory in their monograph. Foreign researchers started their research on interpretive theory earlier, with a wide range of research and in-depth research.<br />
The research on interpretive theory by domestic and foreign scholars has greatly promoted the development of translation, especially the development of interpretation.<br />
==='''3.Translation Strategies based on Interpretive Theory'''===<br />
Interpretive theory mainly includes three stages in the application process, namely, meaning understanding, cognitive supplementation, and separation from the source language. These three stages are called the triangle model of interpretation by the famous translator Celeskovich. We can understand from the picture below. There are three line segments in the figure. The realization from the top of the triangle to language A means that the translator captures the meaning and digests and understands it. The line segment from the top to language B represents the translator to express it in another language. These two lines reflect the process of translation: one is from linguistic signs to thinking, and the other is linguistic signs from thinking to target language. Then, the dashed line from language A to language B indicates that direct conversion of language symbols from the original language to the target language is impossible, which may violate the meaning of the original language.<br />
Based on interpretive theory, a variety of translation skills have appeared in translation. Here we mainly discuss some translation skills of interpreting. The concept of interpreting is the object, and various examples are combined for analysis.<br />
==='''3.1 Free Translation'''===<br />
The interpretive school believes that the pursuit of translation is not the equivalence of language forms, but the equivalence of meaning between the original text and the translated text, which enables it to achieve the purpose of communication in this way. Free translation refers to getting rid of the shackles of the source language form in the translation process and reorganizing the structure of the language to achieve the purpose of conveying meaning. Free translation does not mean changing the connotation of the source text, but after understanding the basic meaning of the source text in the translation process, it is expressed in the language used to the target language to make the language clearer and easier to understand. In leaders’ speeches, some culturally loaded words are often involved, such as idioms, colloquialisms, poems, etc., which are difficult for the target language audience to understand. Therefore, in this case, we adopt the translation strategy of free translation.<br />
例1：明年是中国和东盟建立对话关系30周年，双方友好合作即将步入“而立之年”，双方各自的发展也处于承前启后的关键时期。<br />
Translation: Next year will mark the 30th anniversary of China-ASEAN dialogue relations. Our friendship and cooperation, which is fully established, will move toward greater maturity as we both enter an important period of development.<br />
"而立之年" is a Chinese idiom, which means that a person can stand on his own at the age of thirty. The source of this idiom is the Spring and Autumn Period. After Confucius was excluded from the political arena, when talking to his disciples about his own experience, he said that he had been determined since he was 30, and he has not been able to launch a benevolent government until he is almost 70. Here, the translator directly expresses the thirty in the first year, which is beneficial for the listener of the target language to understand.<br />
例2：论坛是中非共同的宝贵财富，我们要与时俱进，擦亮这块“金子招牌”。<br />
Translation: FOCAC is a valuable asset for China and Africa.<br />
"金字招牌" is a Chinese idiom, which means a signboard in which stores used gold foil to show that they had strong funds. And now it is a name or title that can be shown off as a metaphor for being superior. It is also a good analogy of reputation. Here it mainly refers to a precious name, and the translation of asset is very appropriate and easy to understand.<br />
==='''3.2 Addition of Message'''===<br />
Information supplementation refers to the method of adding words to make the meaning clearer and more in line with the expression habits of the target language listener. Information supplements can be divided into adding words needed for grammatical structure, supplementing and omitted components, and components contained in the original text. Due to the differences in different cultures, some expressions will also be different in different languages, so the translator adopts appropriate supplementary methods to achieve the goal of meaning equivalence.<br />
例1：在涉及彼此的核心利益和重大关切问题上相互坚定支持，始终高举多边主义和公平正义的旗帜，提高发展中国家的国际地位和影响力，维护了发展中国家的整体利益。<br />
Translation: We have firmly supported each other on issues concerning core interests and major concerns. We have stood together in upholding the banner of multilateralism, fairness and justice. Together, we have elevated the international standing and influence of developing countries and safeguarded the overall interests of the developing world.<br />
In this translation, we can clearly see the difference in sentence expression between Chinese and English. Chinese pays more attention to the language of meaning, so it will omit some forms of expression; while English emphasizes the form of language expression, so there has relatively more use of function words in English expression. Through the above translation sentences, we will find that we have added some function words to the sentence structure in the English sentence, and also turned out the personal pronouns omitted from the source text. Through this addition, the logical relationship is clearer and the meaning is easier to understand.<br />
例2：自今年4月举行东盟与中日韩（10+3）抗击新冠肺炎疫情领导人特别会议以来，各方积极落实会议各项成果，有利促进地区疫情防控和经济复苏，彰显了10+3作为东亚合作主渠道的重要作用。<br />
Translation; In April, we had a Special ASEAN Plus Three(APT) Summit on COVIS-19. Since then, all parties have been actively implementing its outcome, which has bolstered both our response against the virus and economic recovery in the region. Such progress has highlighted APT’s important role as the main channel of East Asian cooperation.<br />
From the translation of the above example, we can find that when the source text is translated into the target language, the number of words in the target language is almost half that of the source text. There are a lot of words in the target language that have not appeared in the source text, such as relative pronouns and personal pronouns. But through such additions, the logic of the text is more fluent, and the meaning of the text is clearer.<br />
==='''3.3 Positive and Negative Translation'''===<br />
As we mentioned before, different countries have different cultural characteristics, and of course there are huge differences in language expression. Here we take the English-Chinese translation as an example to illustrate this translation feature. English and Chinese are both positive and negative. However, because Chinese speakers and English speakers have different ways of thinking and expression habits, the two languages have their own characteristics of expression. In the practice of translation, it involves the conversion of pros and cons, which means that during translation, the sentence that is being said in the original text must be processed into a negative, and vice versa. Therefore, on the basis of understanding the content of the original text and under the guidance of interpretive theory, adopting such a translation strategy can make the semantics clearer to a certain extent, which is more in line with the language expression habits of the target language readers. The following are some typical examples:<br />
例1 如果不加强各方的合作来合力战胜疫情，我们就不能够加强公共卫生，不能增强地区对公共卫生突发事件的处理能力。<br />
Tranlation: We could enhance public health cooperation and strengthen our region’s preparedness for public emergencies through working together on COVID-19.<br />
The sentences in the source text are all expressed by the negative "cannot" in Chinese, and after being translated into English, the translator converts the negation into affirmation, which makes multiple repeated negative words in the source text omitted, so it appears clearer and is easy to understand.<br />
例2 而不是搞知识封锁，制造甚至扩大科技鸿沟。<br />
Translation: The least desirable is for us to stifle the flow of knowledge, or to create or even widen the technology divide among us.<br />
The source text is a negative sentence containing the negative “cannot" when translated into English. The translator is telling the truth, the translation is "at least", the form is affirmative, the meaning is negative. This kind of English expression is more authentic, and it also makes the expression diversified, and the English listeners can also be understood.<br />
==='''Conclusion'''===<br />
In order to systematically summarize the achievements in the field of international interpreting research, and to provide useful references and references for future interpreting research, so I chose interpretive theory as the research topic of this thesis, trying to make an attempt to the core composition of its theoretical system. Part of the paper has been systematically investigated and researched, and the whole article has been modified to analyze the interpretive theory and its practice in interpretation. It not only introduces the meaning of interpretation theory, but also analyzes its application in interpretation practice. Based on the creation and development of interpretive theory by the predecessors, the development of interpretive theory provided good translation strategies for later translation, especially interpretation, and made important contributions to the development of translation.<br />
The core of interpretive theory emphasizes the separation of the shell of the source language and the communicative function of the language. From this we can see that in the process of interpreting, the translator cannot be attached to the form of the language, but should pay more attention to the language it carries. Only in this way can the translator deliver the information to the listener in the target language as much as possible in the practice of interpretation. Translators should fully understand the meaning of the text in the language and outside the language, quickly get rid of the shackles of language signs, and try to convey the source language accurately and faithfully. In the process of interpreting, especially when the leader speaks, the language of his speech is plain, multi-purpose and interlocked, good at repetition and use of discourse with Chinese characteristics. Translators should use translation strategies flexibly.<br />
The interpretive school believes that interpreting is a kind of communicative activity whose purpose is to convey meaning, and in order to fully convey the meaning, the translator must analyze, understand and interpret the discourse of the source text during the translation process. In the process of interpretive, the translator needs to supplement the cognition. The supplement of cognition is a process of combining the translator's language knowledge, subject-related knowledge, encyclopedia knowledge and context knowledge.<br />
The third stage of interpretive theory is the hypothesis of "beyond the shell of the source language". This hypothesis is the core concept of interpretive theory and has a significant impact on the formation and development of interpretive theory. In fact, the interpretive theory was originally proposed based on the assumption that meaning can be separated from the outer shell of language. But in fact, there were certain problems when the theory was put forward by the initiators. The explanation of the relationship between language shell and meaning of this hypothesis was too simple, and in this hypothesis, both meaning and language form were absolutized. Generally speaking, the meaning may not be 100% out of the language shell in the process of interpreting, and the phenomenon of "out of" is unlikely to occur from beginning to end; the natural language may still be a natural language in the process of processing the source language text by the interpreter. One of the carriers of meaning.<br />
The triangular model of interpretation theory explains the psychological process of interpretation to a certain extent, shows bold and innovative spirit, and lays the foundation for the cognitive psychological transformation of interpretation research, which has contributed to the formation of the international interpretation research pattern and future development It has a huge and far-reaching impact, and it also brings profound enlightenment to human machine translation research. However, the interpretive school has always rejected the linguistic approach of interpretation in its research work, which is the marginalization of the object of interpretation; in addition, it only focuses on successful interpretation practice, and does not make a systematic and serious analysis of the reasons for the failure of interpretation. Weakened the practical value of the theory and affected its further dissemination and development.<br />
In this era of international interpreting research talents, thehe brilliance of the interpretive theory has become the past. "As the leader of the past, today we don’t have to expect the interpretation theory of the interpretive school to continue its former glory." But the interpretive theory has not been outdated. Its high attention to meaning is important to today’s interpretation practice Interpretation teaching still has an important guiding role; the psychological process (information processing) model of interpreting it puts forward has been inherited through the efforts of a new generation of scientific research school! It is enriched and developed. With the progress of cognitive science, its "departure from the source language" The connotation of the “language shell” hypothesis may also become more and more clear and clear. The interpretation scope of the interpretation theory of the interpretive school may continue to expand, and the research methods of the interpretive school will continue to build the interpretation theory for a long time in the future. Make your own unique contribution."<br />
===References===<br />
*Bevir, Mark, Rod AW Rhodes. (2002). Theory and methods in political science 1[J]. "Interpretive theory.": 1. <br />
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*Dougherty, Ray C. (1969). "An interpretive theory of pronominal reference." Foundations of Language: 488-519.<br />
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*Gong Longsheng. 龚龙生. (2008). 释意理论对我国口译研究的影响. [The Influence of Interpretation Theory on Interpretation Research in my country]. ''宁夏大学学报(人文社会科学版)'' [The Influence of Interpretation Theory on Interpretation Research in my country](04):155-161+166.<br />
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*Jackendoff, Ray S. (1969). "An interpretive theory of negation." Foundations of language: 218-241.<br />
<br />
*Kong Shaohui. 孔韶辉. (2009). 综述释意学派翻译理论研究的主要内容. [A summary of the main content of the translation theory research of the paraphrase school]. ''青年文学家'' [Young Literary](02):127.<br />
<br />
*Lederer Marianne. 勒代雷. (2001). 释意学派口笔译理论. 刘和平译. [Interpretation Theory of Interpretation and Translation. Translated by Liu Heping]. 北京：中国对外翻译出版公司[Beijing: China International Translation and Publishing Corporation]:45-50.<br />
<br />
*Liu Yue, Lan Jie. 刘玥、兰杰. (2020). 释意理论视域下习近平进博会开幕式讲话的口译策略研究. [ Research on Interpretation Strategies of Xi Jinping's Opening Ceremony Speech from the Perspective of Interpretation Theory]. ''海外英语'' [Overseas English](15):179-180+211.<br />
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*Zhang Si. 张思. (2019). 释意理论在口译中的应用. [The Application of Interpretation Theory in Interpretation]. ''北方文学'' [Northern Literature](30):275-277.<br />
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='''Theory and Practise'''=<br />
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==The Development of Translation in Chinese Buddhist Scriptures 陈佳欣 Chen Jiaxin==<br />
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===Abstract===<br />
The translation of Buddhist scriptures has lasted for more than a thousand years in China, which is taken as the first Chinese translation climax. The translation of Buddhist scriptures in China can be divided into three historical stages: the first historical period, from the late Eastern Han to the Western Jin Dynasty, the pioneering stage; the second historical period, from the Eastern Jin Dynasty period to the Sui Dynasty, the stage of development; the third historical periods, the Tang Dynasty which reached its peak. The problems of free translation and literal translation run through the whole development of the translation of Buddhist scriptures. The general process is: literal translation is mainly employed at the beginning; literal translation and free translation are competed at the development stage; the two reached harmony at the peak of Buddhist translation. The article will review the development of translation in Chinese Buddhist scripture and analyze literal translation and free translation of each stages through analyzing the famous translators, translation theories and translation characteristics of the three stages. In addition, this article will study the influence of Buddhist scripture translation on Chinese language and literature.<br />
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===Keywords ===<br />
Buddhist scriptures, Translation, Literal translation, Free translation<br />
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===摘要===<br />
佛经翻译在中国持续了一千多年, 我国的第一个翻译高潮就是佛经翻译。中国的佛经翻译大致分为三个历史阶段：第一个历史时期，从东汉末到西晋，为草创阶段； 第二个历史时期，从东晋时期到隋朝，是发展阶段；第三个历史时期，唐代达到全盛阶段。意译和直译的问题贯穿佛经翻译的始终, 大致发展过程为:初期的大略主直译——发展时期的直译意译相争——全盛时期的直译意译达到和谐。文章将通过研究这三个阶段的著名译者，翻译理论和翻译特点来梳理佛经翻译的发展，并分析每个时期佛经翻译中直译意译的发展。<br />
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===关键词===<br />
佛经，翻译，直译，意译<br />
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===Introduction===<br />
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==An Analysis of the Books of ''Translation，History and Culture: A Sourcebook'' and ''A Comparative Study of Chinese and Western Translation Thoughts'' 成于思 Cheng Yusi Student No. 202020080598 ==<br />
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==='''Abstract'''===<br />
André Lefevere’s Translation History and Culture: A Sourcebook and Liu Miqing’s A Comparative study of Chinese and Western Translation Principles are two books about translation principles and translation theories from the perspective of culture. This paper consists of three parts. In part one, after a brief introduction of Translation History and Culture: A Sourcebook, the paper is about to give an analysis of the excerpt about John Dryden’s three types of translation and the comparison of “translator and author to slave and master” and illustrate them with several reasons. Then, the author will present other scholar’s appraisals of this book. The second part will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Finally, it will display scholar’s evaluation of the book. In the third part, the author will make a comparison of these two books to deepen reader’s understanding of them.<br />
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===Key words===<br />
André Lefevere, ''Translation History and Culture: A Sourcebook'', Liu Miqing, ''A Comparative study of Chinese and Western Translation Principles'', “cultural turn”, John Dryden, translation principles<br />
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===摘要===<br />
安德烈·勒菲弗尔的《翻译，历史和文化论集》和刘宓庆的《中西翻译思想对比研究》均是关于翻译思想和翻译理论研究的作品。两本书均从文化视角对翻译思想进行研究。本文第一部分将对《翻译，历史和文化论集》进行简要介绍，体现勒菲弗尔“文化转向”的观点，并节选其中摘录的英国诗人约翰·德莱登的片段进行重点论述，分析其翻译方法和”作者-译者主仆论”，并进行原因说明，以体现《翻译，历史和文化论集》一书的主旨，然后对本书进行简要的评价。第二部分将对《中西翻译思想对比研究》进行简述，针对第二章和第三章的内容，对中西方翻译传统的特点进行对比。然后收集相关学者对此书的评价。在第三部分中，笔者将对上述两本书进行内容和形式上的对比，帮助读者更好地理解这两本书。<br />
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===关键词===<br />
安德烈·勒菲弗尔,《翻译，历史和文化论集》，刘宓庆，《中西翻译思想对比研究》，文化转向，约翰·德莱登，翻译原则<br />
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===I.Introduction===<br />
This paper presents the author’s understanding of the two books: Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles. After a brief introduction of these two books. this paper is intended to focus on the analysis of important translation principles and make a comparison of these two books in content and form. This paper will be divided into three parts.<br />
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In part one, after a brief introduction of the book Translation, History and Culture: A Sourcebook and A Comparative Study of Chinese and Western Translation Principles, it will concentrate on John Dryden’s three types of translation: metaphrase, paraphrase and imitation, and briefly appraise it. Then it will extend Dryden’s views on translator’s position. That Dryden compared translator to a slave exactly reflected the dominant thought about translator in classical period. Some scholar studied the thought of comparing translator as a slave and discovers that besides the representative of literal circles like Dryden, it also prevailed among modern linguistics and the school of translation studies. (Niu Yunping, 2014). Then, the author is about to explain why “translator and slave” predominates in the history of western translation to support Lefevere’s “cultural turn”. Finally, the author will present other scholar’s evaluation of this book.<br />
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In part two, the author will give an introduction of the book A Comparative Study of Chinese and Western Translation Principles by three sections due to the stout volume of this book. Then it will make a comparison between the tradition of Chinese and Western translation on the basis of chapter two and chapter three. Through these chapters, we can comprehend Liu Miqing’s purpose to publish this book. Also, we can find the uniqueness of Chinese translation theories, thus appealing to Chinese and the world for a deep understanding of Chinese culture. Liu Miqing pointed out that the analysis of the characteristics of Chinese translation theory is by no means to boast or to do publication but to do self-examination. He hoped that through a full analysis of the “being in-itself” Chinese theories, we could find out the weak points that hinder them in their way to “being for-itself”. (Liu Miqing 2005. 72). Finally, the author will show some scholars’ appraisals of this book.<br />
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In part three, it intends to give a brief comparison of these two books in contents and forms.<br />
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All in all, this paper is written in hope that the readers can understand these two books better and provoke their thought about these two books.<br />
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===II.Analysis of ''Translation, History and Culture: A Sourcebook''===<br />
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''Translation, History and Culture: A Sourcebook'', edited by American translation theorist and the foremost representative of Translation Studies---André Lefevere in 1992, is a collection of seminal statements of thinking about literary translation in Western Europe, spanning twenty centuries from 106 BC to 1931 AD. “Lefevere’s later work on translation and culture in many ways represents a bridging point to the ‘cultural turn’.”(Munday 2016,199). As such, Translation, History and Culture: A Sourcebook serves as a good proof of “cultural turn” of translation proposed by Translation Studies. In general editor’s preface of this book, Lefevere and Bassnett displayed their intention to edit this book---to reflect the current development of Translation Studies. They redefined translation as “a rewriting of an original text”. Here, they explained that “rewritings reflect a certain ideology and a poetics and manipulate literature to function in a given society in a given way. Rewriting is manipulation, undertaken in the service of power, and in its positive aspect can help in the evolution of a literature and a society.” (lefevere 2003, xi). With reference to these concepts, Lefevere aimed to declare the central function of translation as a shaping force. <br />
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In preface of the book, Lefevere looked back to the tradition of translation in western Europe, and concluded that the previous discussion of translation was exclusive to language, failing to deal with the complexity of the translation. Therefore, he proposed that the study of translation needs deep exploration for cultural studies. Such idea was envisaged at the backdrop of the stagnancy of linguistics in 1970s and the emergence of Translation Studies in 1976, thus promoting the trend of “cultural turn”. “Cultural turn” was officially termed by Mary Snell-Hornby meaning the move from translation as text to translation as culture and politics in her paper collected in the book Translation, history and culture in 1990, whose publication was valued as the declaration of “cultural turn” of translation studies. If the book ''Translation, History and Culture'' is regarded as the anticipation and elaboration of Lefevere and Bassnett’s thoughts of “cultural turn”, ''Translation, History and Culture: A Sourcebook'', with abundant case studies, is proved to be a good illustration of their thoughts. The collected excerpts are arranged in eight themes, including The Role of Ideology, The Power of Patronage, Poetics, Universe of Discourse, Translation, the Development of Language and Education, The Technique of Translating, Central Texts and Central Cultures and The Longer Statements which is an extension of the former seven themes. Such an exclusive arrangement is intended to highlight the important thinking on translation, to effectively illustrate the constraints imposed on translation, to discuss the position of culture, the role translation played in education, and to give out technique of translating concerning translation practice, thus dwarfing the traditional chronological arrangement. <br />
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I enjoy reading this book because it makes those aloof and remarkable scholars closer to us. After reading their original words, they seem to appear in fresh and narrate their feelings of being translators. I read translator’s inferiority in Dryden’s words and admire Cicero’s courage to assert free translation to defend the privilege of translators. He said that “I decided to take speeches written in Greek by great orators and to translate them freely… I could not only make use of the best expressions in common usage with us, but I could also coin new expressions, analogous to those used in Greek”. (Lefevere 2003, 47) Through reading the scholar’s letters or their original statements, we can review their thoughts on the basis of our own understanding, rather than be crammed with so-called essential yet monotonous principles summarized by others.<br />
<br />
In this part, I will make an analysis of John Dryden’s three types of translation and his comparison of “author and translator” to “master slave” through the excerpts collected in ''Translation, History and Culture: A Sourcebook''. The translator, as the subject in translation, ought to give the fullest play to his subjective initiatives to produce a good translated work. However, translators are limited by the ideology, the trend of translation theory, cultural background and their position in their time. Therefore, the discussion of Dryden’s views on translator can reflect part of the intention of the book ''Translation, History and Culture: A Sourcebook''.<br />
Lefevere extracted two statements by Dryden and relatively placed them in Chapter Two---The Power of Patronage, and Chapter Eight---Longer Statements. In chapter eight, Lefevere extracted an excerpt from the preface to Dryden’s translation of Ovid’s Epistles published in 1680. In the preface, Dryden proposed three methods of translation. First, metaphrase, or word-by-word translation. Second, paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is admitted to be amplified, but not altered. Third, imitation, the translator assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking only general hints from the original, to run division on the groundwork, as he pleases. (Lefevere 2003, 102). Dryden argues that when it comes to metaphrase, the translator is encumbered with many difficulties. Not only should he consider the thought of his author, his word, and find out counterpart to each in another language, but he could be confined by the rhyme as well. In Dryden’s vivid simile, translating poem in such a way is like to “dancing on ropes with fettered legs”.(Lefevere 2003, 103). The dancer needs to be cautious of falling down, so it is hard to expect gracefulness of motion of him. “and when we have said the best of it, ‘tis but a foolish task; for no sober man would put himself into a danger for the applause of escaping without breaking his neck”. Therefore, if a poem is translated word by word, its sense will be harmed, not to mention its elegance. He defined imitation “to be an endeavor of a later poet to write like one who has written before him, on the same subject; that is, not to translate his words, or to be confined to his sense, but only to set him as a pattern, and to write, as he supposes that author would have done, had he lived in our age, and in our country”.(Lefevere 2003, 103). As such, the translator needn’t to care about the author’s elaborate use of words, or subtle spirit, but to write a poem in the author’s style as if he were alive. The translator can add or diminish as he likes to express his own thoughts, however, Dryden argued that through imitation, the work is no longer to be called the author’s work, but a new produced one, which does express the translator’s talent but spoils the reputation of the dead. Therefore, literal translation and imitation, two extremes, should be avoided. Dryden proposed a mean betwixt them --- to paraphrase, or to translate with latitude. “tis time to look into ourselves, to conform our genius to his, to give his thought either the same turn, if our tongue will bear it, or if not, to vary but the dress, not to alter or destroy the substance”.(Lefevere 2003, 104). It is best to convey the thought of the poet. And the words that the translator adapt need to make confession to the thought if they are unable to bear it, except for the original words that appear literally graceful, which is believed to be kept to maintain the delicacy of the poem. Nevertheless, due to the properties of different languages, Dryden supposed that “he may stretch his chain to such a latitude”.(Lefevere 2003, 105). In conclusion, a translator can be allowed a liberty for the expression, but the sense of an author is to be respected against violation. Dryden’s three types of translation broke the dominance of two types of translation in the tradition of Western translation. Before that, literal translation and free translation were considered to be two methods of translations, thus promoting the history of Western translation. Besides, Dryden pioneered to propose a systematic method of the translation of poetry in the West. Thus, it is widely accepted that his translation principles are enlightening and have exerted influence on translation studies and practice. (Chou Huifang, 2019)<br />
<br />
However, in chapter Two, in “Dedication” to his translation of the Aeneid, Dryden argued that “We are bound to our author’s sense, though with the latitudes already mentioned”.(Lefevere 2003, 24). He compared a translator to a slave and drudge to express his views on the role of translators. “But slaves we are, and labor in another man’s plantation; we dress the vineyard, but the wine is the owner’s; if the soil be sometimes barren, then we are not thanked, for the proud reader will only say, the poor drudge had done his duty.” (Lefevere 2003, 24). Dryden’s words reflect translator’s inferiority and being belittled at the time of Classicism, which even exerts influence on the later Contemporary Linguistics and Translation Studies. In the history of Western translation theory, many translators and scholars were spontaneously back to regard translators as the slaves and the authors the masters, including Etienne Pasquier, Madame de La Fayette, Sir John Denham, Gaspar de Tende Daniel Huet, Charles Batteux, Mathew Arnold, Henry Wadsworth Longfellow, the translators of linguistics and in 20th century and some scholars of Translation Studies.( Niu Yunping, 2014). A scholar concluded that under the influence of classicism the English cultural circle also showed their tribute to the “classical writers” of ancient Greek and Rome, and expressed their priority to reason, rules and balance. They believed that the classics were unsurpassable and the works with the highest form, Therefore, the translators found that the author’s overriding authority was beyond questions.(Niu Yunping, 2014).Susan Basnett explained that both the hardening of nationalistic lines and the growth of pride in a national culture conspired to the situation where the translators no longer saw translation as a prime means of enriching their own culture. The elitist began to devaluate translation and disparaged translators as an instrument. (Basnett, 2004. 72-73).<br />
<br />
About the value of this book, Translation, History and Culture: A Sourcebook is characterized by its abundant contents, which combines translation with history and cultural turn, thus providing referential materials for translation studies. With reference to Lefevere, a number of texts collected in this book were published in English for the first time, which served as an important supplement to the system of thinking on literary translation. (Lefevere 2003， xiii).<br />
<br />
===III. Analysis of ''A Comparative Study of Chinese and Western Translation Principles''===<br />
<br />
In this part, I attempt to summarize the content and the value of the book ''A Comparative study of Chinese and Western Translation Principles'', which was published in 2005. The book consists of a FAQ passage substituting the preface and fourteen chapters. It must highlight that Liu Miqing translates “Sixiang” (thought in chinese) into “principle” in this book. Here follows the titles of each chapters: Chapter One: To Remove the Misunderstandings about Yan Fu’s Principles---A Brief Discussion of Studies of Translation Thoughts; Chapter two: On the Tradition of Chinese Translation; Chapter Three: The Issue of Characteristics of Chinese Translation Theory; Chapter Four: Translatology Calling for New Views on Tradition: Translatology and Mohist; Chapter Five: Translatology Calling for New Views on Tradition: Reflection, Transcendence and Reconstruction; Chapter Six: Translatology Calling for New Views on Translation: " To Enliven Form”; Chapter Seven: Three Origins of the Contemporary Western Translation Theories; Chapter Eight: A Brief Summary of the Contemporary Western Translation Principles and Schools; Chapter Night: On the Limitations of the Contemporary Western Translation Theories. Chapter Ten: Wittgenstein’s View on Meaning and Translation Studies; Chapter Eleven: Translation, A Kind of “Language Game”; Chapter Twelve, An analysis of Benjamin's View on Translation; Chapter Thirteen: On the Originality of Translation. Chapter Fourteen, Translation is the Transcendence of the Original Text. The fourteen chapters can be divided into three parts: to appeal for reconstruction of the tradition of Chinese translation studies; to alert to the blind worship to Western translation studies; to deepen the translation view of functionalist under Wittgenstein's philosophy.<br />
The first part(chapter one to chapter six) discusses the tradition of Chinese translation studies. Liu Miqing illustrates the development of Chinese translation studies. with reference to Liu, Chinese translation has gone through three leaps. The first stage was to leap from religious translation to scientific translation. The second stage was marked by the translation activities and theories of Yan Fu and Ma Jianzhong( Liu Miqing 2005. 30). The third stage is from 1970s to now, which means the breakthrough has yet to succeed. Then, Liu proposes that Chinese translation theory develops with culture as the principle strategy. (Liu Miqing 2005. 33). He later concludes that there are four features of the tradition of Chinese translation：The cultural strategy; regulation to perfection, translation to perfection; focus on the meaning as well as the aesthetics; increase translators’ awareness of subjectivity and stress their insight. It is owing to the integration of the above features that the Chinese translation principles are formed. The gist of Chinese contemporary translation principles is concluded into four points: to inspire the traditional fighting spirit of Chinese translation, and take rejuvenation of Chinese nation and multicultural development as the cultural strategy of the translation in new era; to emphasize the meaning determination of discourses(or texts) in interlingual communication; to emphasize the optimization of TL representation of the discourses(or texts) in interlingual communication until it reaches the regulation perfection. Next, Liu makes a division and a comparison of the phases of the development of Chinese and Western translation, and pointed out the characteristics of the development of Chinese translation and the reasons that Chinese translation theory has its own characteristics and system. Based on Guoxue or Chinese classics, the Mohism, Liu emphasizes that it is necessary to explore and reassess Chinese national culture. Finally, the author summarizes a theoretical framework of meaning of Chinese translation studies, and suggests that we need to improve the old concept of "emphasis on meaning" and establish a new concept of "emphasis on the meaning in communication" (Liu Miqing 2005.179).The second part is comprised of chapter seven, eight and nine, which respectively illustrates the three origins of contemporary Western translation theories, Western contemporary translation principles and schools, and the limitations of contemporary Western translation theories. Liu argues that the contemporary Western principles are based on utilitarianism, notably the British and American culture.(liu Miqing 2005. 288). However, he also recognized that the 1960s to 1970s witnessed great progress in Western translation theory. Liu divides western contemporary translation theory into several schools: Linguistic School, Functional School, Paraphrase School, Cultural Translation School, Postmodernism and Translation Theory, Psycho-cognitive Psychology School, New Literal Translation Theory. Liu points out that the Western translation focuses on the ends, the form and the effect of communication, the function of the translator, and emphasizes the translated text and the suppression of the alien culture reflected in the original work (Liu Miqing 2005. 288). Finally, Liu points out that western translation theory is “technology-oriented" and he gives his reasons: first, the lack of compass of theories that can guide and support the development of the discipline; second, the ignoring of overall studies; third, the marginal position of meaning; fourth, the current views and remarks on theory are superficial, assertive and rational; fifth, the lack of clarity and depth of the discourse of theory; sixth, the lack of academical criticism and self-criticism. The third part of this book expounds the significance of Wittgenstein's philosophy to translation studies. Based on Wittgenstein's view of “translation and language game”,Liu puts forward that "translation as an interlingual language game" is the basic idea of translation functionalism.<br />
<br />
Next, I will analyze and compare the tradition of Chinese and western translation. With reference to Liu Miqing, Chinese translation still needs to regard culture as its strategy.(Liu Miqing 2005, i). This is the first and foremost characteristics of the tradition of Chinese translation Since translation emerged in China, it has a close relation with culture, as evidenced by the translation of Buddhism. Such is the most distinctive features between the tradition of Chinese and Western translation. Chinese translation originated from religious translation, the translation of Buddhism. In 58 AD, during Emperor Ming's reign, Buddhism began to spread into China, and symbolized the power and ideology of the nation, which involved in politics. Compared with Confucianism, Buddhism not only contains the ethics and social norms, but also consists of a set of canons that reflects the integration of religion and politics in foreign countries. For instance, during the period of Sectarian Buddhism, in Pinimujing, the religious disciplines compiled by Theravada Sect stipulates that the Buddhist doctrines must be submissive to the law. Also, Buddhism was integrated with Chinese politics when it spread into China, which is exemplified in three aspects. Firstly, Buddhism justified the divinity of feudal monarchy. Secondly, some eminent monks were invited to give counsel to the sovereign directly. For example, emperor Xiaowudi in Song dynasty designated the monk Huilin to engage in the court. And later Huilin was called Prime Minister in Black, which generally refers to the remarkable monks who also engage in the court. Thirdly, the disciples of Buddhism, including “all is vanity”, “being detached from worldly affairs” and “obedience” actually numbed the people to serve the sovereign, which was conducive to feudal monarchy. (Fang Litian, 1987). In the middle of 19th century, the tradition of Chinese translation began to feature as the awareness of national hardship. Today, we are still touched by Yan Fu, Ma Jianzhong, Lin Shu and other patriotic translators while learning their translation theories that were imprinted their mission to save China from plight. In the middle of 20th century, the tradition of Chinese translation features from the awareness of national hardship to national rejuvenation. (Liu Miqing 2005 46). As such, the flourishing of translation is by no means we Chinese’s own responsibility. Compared to Chinese translation’s cultural strategy, the western translation boasts of its integrated translation, from the early translation of ancient Greek into Roman to the heyday in 11th century. This not only promoted the contact among different languages in Europe, but cleared the way to economic growth as well. Meanwhile, integrated translation paved the way to European integration.(Liu Miqing 2005, 101). The second characteristics of the tradition of Chinese translation is “regulation to perfection”. After the disputes between literal translation and free translation in China, the method of translation finally consolidated to regulation to perfection in Xuanzang’s translation theory. The following translators have carried on the thought, such as Yan Fu’s Xingdaya, Fu Lei’s Shensi theory and Qian Zhongshu’s Huajing theory. Their translation principles are the regulation of literal translation and free translation, the content and the form, and the end and the effect. (Liu Miqing 2005, 50-51). The Western translation also stresses meaning, but it pays more attention to the transformation of morphologic languages due to the identity of etymology, morphology, bilingual syntactic structure, the origin of literary and culture in Western languages.(Liu Miqing 2005, 101). Moreover, Western translation principles gives priority to “Communicative Translation”, which is implicit in Chinese translation principles. (Liu Miqing 2005,104). The third characteristics is “the focus on meaning as well as aesthesis”. Chinese translation balances meaning and aesthesis in binary opposition, or try to express the spirit and the feeling-tone of the original text on the basis of expressing meaning. Lin Yutang proposed that the spirit of the text is compacted in one word. Wang Guowei pointed that the word “Nao” in the verse “Hong Xing Zhi Tou Chun Yi Nao” conveys the Jingjie of the whole poem.(Wang Guowei 2017,15). Therefore, if one attempts to translate the poem, he needs to have the aesthetic appreciation. Liu Miqing explains that Chinese is a language of sensibility. It expresses beauty through icons and images. That is why the tradition of Chinese translation concentrates on aesthesis. As such, we can see the strong intercourse between Chinese translation and philosophy and aesthetics, however, Western translation has been connected with linguistics, linguistic philosophic study and hermeneutic studies. (Liu Miqing 2005,104).<br />
<br />
Some scholars expressed their views on A Comparative study of Chinese and Western Translation Principles. Wang Jianguo claimed that the book was an excellent masterpiece. In this book, Liu compared Chinese and Western translation thoughts from the source. Both Liu’ statements and arguments were astonishing. Liu used comparative methods to explore the source of the tradition of Chinese and Western translation studies, thus provoking scholars of Chinese translation studies to think about the value of the tradition of Chinese and Western translation studies. Besides, the book served as an example of innovation in translation studies. (Wang Jianguo, 2006). Lu Wei and Li Defeng shed light on the topic “translation theories with Chinese characteristics” and argued that Liu Miqing’s A Comparative study of Chinese and Western Translation Principles provided methodology to explore the source of driving force for the construction of Chinese translation study.(Lu Wei, 2010)<br />
<br />
===IV.Comparison between the books of ''Translation History and Culture: A Sourcebook'' and ''A Comparative study of Chinese and Western Translation Thoughts''===<br />
<br />
4.1 From the aspect of the content<br />
Both of these two books discuss translation principles from the perspective of culture. They differ in their focus and approach. Translation History and Culture: A Sourcebook concentrates on Western translation principles before contemporary translation studies. While A Comparative study of Chinese and Western Translation Principles analyses Chinese as well as Western translation principles from their origins to this era. As to the approach, Lefevere analyzes translation principles through varied themes, while Liu Miqing makes a comparison of Chinese and the western translation principles. <br />
Meanwhile, they boasts their own distinctive writing style. In Translation History and Culture: A Sourcebook, Lefevere almost leaves no personal remarks or views on these excepts apart from his justification of his classification in introduction and the beginning of each chapter, thus making this book objective. Also, Liu extracted other translators’ essays, but he illustrates them in a detailed way, and even comments on a certain word, for example, he discusses about the “latitude” proposed by John Dryden and questions “in which aspect can translators be given the latitude? How much could they get the latitude?” and so on. (Liu Miqing 2005, 8)<br />
<br />
4.2 From the aspect of the arrangement<br />
Both of these two books are arranged in theme, rather than in chronological way. Lefevere illustrates his classification of this book clearly and extracts abundant statements to rich his idea. He first divides the excerpts on size, and classifies the shorter into seven chapters about the constraints imposed on translation, the position of culture, the role translation played in education, and the technique of translating. The longer essays are collected in the last chapter. Liu arranges his book in different way. Due to the ample scope of A Comparative study of Chinese and Western Translation Principles, including the characteristics, origins, schools and limitations of Chinese and western translation, Liu not only quotes other’s statement, he applies many tables to demonstrate his thoughts, which helps the readers better understand translation principles.<br />
<br />
===Conclusion===<br />
In conclusion, the paper is intended to help readers to understand these two books in depth. After a brief introduction of these two books, it makes an analysis of John Dryden’s three types of translation and his comparison of translator to slave and figures out the reason for the prevailing statement. Therefore, it helps the readers to grasp the core of this book. Meanwhile, this paper made a short comparison of the characteristics of Chinese and Western translation in hope for mutual learning. Also, it concludes the values of these two books. In the end, this paper hopes to provoke readers to think about the cultural influence on translation. Therefore, if one dreams to be a qualified translator, he needs to not only master translation skills and learns translation theories, he should but also immerse himself in the culture behind the source and target languages. As such, he can convey the feeling tone or the essence of the original text.<br />
<br />
===References===<br />
<br />
==The Implications of Luther's Translation Principles amid Renaissance for Modern Literature Translation 方洁玲 Fang Jieling==<br />
<br />
==The development and future trend of translation Theory 张慧 Zhang Hui==<br />
<br />
==='''Abstract'''===<br />
This article briefly analyzes Chinese and Western translation theories, expounds the Chinese and Western translation theories in different periods and their historical origins, representatives and translation thoughts, and reveals their development characteristics and trends. Through the many phenomena presented by Chinese and Western translation theories, combined with the current specific economic and social situation and people’s needs, the translation theory is placed in a specific cultural context, looking forward to the development direction of contemporary Chinese and Western translation theories, and making reasonable prospects for it.<br />
==='''Key Words'''===<br />
Chinese and Western, translation theory, development, trend<br />
==='''摘要'''===<br />
本文对中西方翻译理论进行了简要的分析，阐述了不同时期的中西方翻译理论及其历史渊源，代表人物和译学思想，揭示了其发展特点和走向。通过中西方翻译理论呈现的诸多现象，结合当前具体经济社会形势和人们的需求，把翻译理论放到具体的文化语境中，展望当代中西方译论发展方向，对其做出合理的展望。<br />
==='''关键词'''===<br />
中西方，翻译理论，发展，趋势<br />
==='''Introuction'''===<br />
Translation theory occupies an important position in translation research, and the development of translation theory in China roughly corresponds to the history of translation. The history of translation is mainly divided into the following periods: the first is the ancient period from the translation of Buddhist scriptures to the translation of technology and religion in the Ming and Qing dynasties. The second is the translation theory in the late Qing Dynasty and early Republican period. The third is the Republican period. Fourth is the period after the founding of the People’s Republic of China. Western translation theory has always been the focus of many scholars’ research, and the achievements and contributions made by China’s translation industry in recent decades in researching translation theory cannot be separated from the study and reference of Western translation theory. In this paper, we will introduce in detail the specific development and schools of Chinese and Western translation theories, and make a reasonable outlook on the development trend of translation theories, aiming to understand the history and look forward to the future.<br />
==='''The Four Periods of Development of Chinese Translation Theory'''===<br />
<br />
Ancient Translation Period<br />
<br />
The translation of Buddhist scriptures, which lasted for thousands of years, left valuable theories for ancient translations. The Preface to the Dharma Sutra, written by Zhiqian during the Three Kingdoms period, pointed out that: "It is not advisable to pass on the different names and objects; nowadays it is easy to know, so do not lose the ease. He first mentioned that translation was not easy, which also reflected the views of the early qualitative school of translation. During the Eastern Jin Dynasty, Taoan put forward the idea of “five losses of originality and three difficulties,” pointing out that there were five situations in which translating Buddhist scriptures would lose its original features, and three situations determined the difficulty of translation. Kumarajiva, a monk from the Later Qin Dynasty, was the first to raise the question of how to express the style and interest of the original text. By the Tang Dynasty, the translation of Buddhist scriptures reached its peak. A large number of famous translators, represented by Xuanzhuang, emerged. He insisted on the principles of "seeking the truth" and "using the vulgar" in the translation process. He also established the principle of "five not to turn," which means: the secret reason, the reason containing many meanings, the reason without this reason, the reason to follow the ancient reason and the reason for the birth of good.<br />
<br />
Translation of the Late Qing Dynasty and Early Republic of China<br />
<br />
A group of European missionaries came to China one after another to conduct translation activities, mainly for missionary purposes, but also introduced Western academics. The most important achievement of this translation climax is the translation of some natural science works such as astronomy, mathematics, and machinery. Representatives of this stage are mainly Chinese scientist Xu Guangqi and Italian Ricci. The two of them worked together to translate the first six volumes of the famous Geometry Original. In addition, it is worth mentioning “Ma Shi Wen Tong” by linguist Ma Jianzhong, which is the first Chinese grammar book in Chinese history. Ma Jianzhong puts forward the “good translation theory”, which puts forward the essence, process and requirements of translation, emphasizing the completion of a book and repeated management. The translation must make the reader read the meaning that the translator must be proficient in the original text and the translated text, comparing the similarities and differences, The laws of the two languages are no different from viewing the original text. Besides,the representative figure of social science translation is Yan Fu, who has translated works such as Evolution and Ethics and Yuan Fu. These are the most important enlightenment translations in China in the 20th century. Yan Fu first proposed the translation standard of “faithfulness, expressiveness, and elegance” in “The Great Evolution · Translation Examples”. The “faith” he advocates is “the meaning is not back the text”, and “da” is not limited to the form of the original text, and does the best of the translation language to make the original meaning obvious. But Yan Fu’s interpretation of the word “ya” seems to be inadequate today. His so-called “elegance” can only be considered elegant if the translation itself adopts the “pre-Chinese character syntax”, in fact, the so-called superior classical Chinese. Due to different times, Yan Fu’s interpretation of the “faithfulness, expressiveness, and elegance” translation standards has certain limitations, but for many years, these three characters have not been abolished by the translation industry in my country. <br />
In addition, the representative figure of literary translation is Lin Shu. He has translated more than 200 works by 98 writers from 11 countries, such as Dumas of France’s La Traviata.<br />
<br />
Through comparison, we can see that the translation of Buddhist scriptures is different from the translation of Ming and Qing Dynasties in the following five aspects: (1) Translator. The former translators are mainly monks, and the latter are students and missionaries. (2) The identity of the translator. The former is the poor and the latter is the upper class. (3) Type of translation. The former is mainly Buddhist scriptures, and the latter is mostly social sciences. (4) Translation method. The former is a literal translation. The latter is a hero translation and a modified translation. (5) The cultural status of translation. The former is based on Chinese culture, and translation makes the mainstream culture stronger. The latter reflects the greater cultural impact of Western culture on Chinese culture.<br />
<br />
Translation Theory in the Republic of China<br />
<br />
Most of the translators in the Republic of China were writers, and they contributed to the maturity of translation thinking in just a few decades. Zheng Zhenduo introduced and commented on “On the Principles of Translation” by the British translator Tytler for the first time, and discussed issues such as retranslation. Contradiction proposed "shenyun translation", Zhu Ziqing comprehensively summarized the methods of name translation, namely, phonetic and meaning translation, simultaneous phonetic and meaning translation, translation, transliteration, and free translation. Mao Dun creatively put forward “Charming Translation”, emphasizing that the charm of the original text cannot be lost from the perspective of translation aesthetics. Lu Xun’s contribution to translation studies is related to his “hard translation” idea of enriching the native language with unsatisfactory language. Zhu Shenghao’s translation of “The Complete Works of Shakespeare” is good at maintaining the charm of the original work, conveying the style of Shakespeare, and beautifying the Chinese art gallery with many images and dramatic melodies of Shakespeare.<br />
<br />
After the Founding of the People’s Republic of China<br />
<br />
The two translators who had the greatest influence on the translation industry during this period were Fu Lei and Qian Zhongshu. Fu Lei put forward the idea of translation spirit and aesthetics. He believed that translation should not be literally translated, but should preserve the spiritual outlook and aesthetic characteristics of the original work, and proposed a translation view that emphasizes the spirit and the aesthetics. Qian Zhongshu used temptation, corruption, and transformation to express his views on translation. Enticement refers to the role that translation plays in the exchange of different cultures, enticing readers to love different literature. Corruption refers to the distance between the original text and the translated text. The translation is inevitably distorted and does not fit the original text. Transformation refers to the highest ideal state of literary translation, which can not show the traces of blunt and far-fetched translation, and can completely preserve the style of the original.<br />
<br />
==='''Prospects for the Development of Contemporary Chinese Translation Theory'''===<br />
<br />
Emphasis on the study of basic translation theory <br />
<br />
Contemporary Chinese scholars have further studied the basic theory of translation based on the research of ancient and modern scholars. From the aspect of translation standards, Gu Zhengkun proposes the concept of multiple and complementary, that is, translation standards are a standard system composed of absolute standards, supreme standards and specific standards, breaking the single standard view. In his Treatise on Translation, Xu Jun gives an all-round explanation of the basic problems of translation in terms of the essence, process, meaning, factors, contradiction, subject, value and criticism of translation. Contemporary translation theorists have gradually realized that translation research should transcend its own closed research system and draw nourishment from Eastern, Western and Latin American translation theories. The development line of Chinese translation theory requires the mutual appreciation of the East and the West, the ancient and the modern, and the diversified fusion, so as to refine the most characteristic and valuable theories among Chinese traditional translation theories, combine them with modern translation theories, highlight the characteristics of clarity and the spirit of the times, and let the traditional translation theories to flourish with new vitality in the modern context. “Only by listening to the voice of the times, responding to the call of the times, and seriously studying and solving important and urgent issues can we truly grasp the historical context, find the law of development, and promote theoretical innovation”. Therefore, the development of Chinese translation theory needs to expand various resources such as foreign translation theory, traditional Chinese translation theory, and translation history. Chinese scholars such as Chen Fukang, Wang Hongyin, and Zhang Peiyao have absorbed traditional translation theories, reinterpreted the original theories with modern theoretical discourse, and tried to find a point of convergence to combine tradition and modernity to explain new translation phenomena (Lan Hongjun, 2018). In addition, in the basic research of translation history, there is still a need for clear and detailed research on the existence of translation, translation forms, translation subjects, and the laws of change of translation thought over time, as well as the essential problems reflected by these laws. Therefore, the study of Chinese translation theory should continue to learn from the ideas of Western translation theory and make full use of Chinese traditional translation theory as a resource.<br />
<br />
Innovation of ontology<br />
<br />
Translation studies is an open and comprehensive discipline that needs to be developed and improved by the academic nutrients of related disciplines, and the rapid development of language, thinking, and other literary disciplines has brought many new ideas, concepts, and terminology to translation studies. The combination of translation studies and other disciplines has injected fresh vitality into translation theory, for example. Xie Tianzhen’s translation studies is the intersection and fusion of translation studies and comparative literature, and is an important result of interdisciplinary translation studies. Translation studies is not concerned with the problem of language level, but with the problems of information loss, deformation, addition, and extension in the process of transformation of two languages. Hu Genshen conducts a comprehensive and holistic study on translation from the perspective of ecology. Ecological Translation believes that in the process of translation, translators try to adapt to the ecological environment of translation in order to make the best adaptation and optimization for the peace and balance between the original text and the translation, the translator and the author, the translator and the reader, the translation and the translation culture, and the translator himself, so that the translator’s body and mind are integrated in the ecological environment of translation. According to Fang Mengzhi, the development of translation studies has formed the pattern and characteristics of “one body and three rings”. The body is the ontology of translation, which is the unshakable foundation for the development of translation science over the centuries. The first ring is the inner ring, which is built up by linguistics and its subdisciplines, and the second ring is the middle ring, which is outside the inner ring. The second ring is the middle ring outside the inner ring, which is developed by philosophy, thinking science, psychology, information theory, and semiotics, and makes the transition of translation studies to a comprehensive discipline. The third ring refers to the cultural study of translation, which integrates translation with politics, economy, society, ideology and so on, and makes translation study a multidisciplinary, multi-level and all-round comprehensive study. We can sort out the relevant problems of traditional Chinese translation theories, for example, we can take “the five lost books, the three not easy” as the theoretical sources or ontological problems, “faithfulness and elegance” as translation standards, and refer to the framework of modern Western translation studies for propositional transformation and theory. It respects the pluralistic development of the discipline as well as the ontological development of the discipline, so that the theory of translation can be extended in many dimensions and developed in many ways.<br />
<br />
==='''The Historical Development of Western Translation Theory and Its Classification'''===<br />
<br />
Western translation, like Chinese translation, has an early and long history of more than 2000 years. The first well-documented translation is the Septuagint Greek Bible from Hebrew into Greek in the third century B.C. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own view of translation. Cicero, the father of Western translation theory, was the first to comment on the translation process and formed his own concept of translation. Horace further argued that “paraphrase” opposes “literal translation,” can create new words or introduce foreign words to enrich the national language, and distinguishes between interpretation and translation. The second major model is Jerome’s “dualistic” view of translation, which divides translation into two cases, literal and paraphrase, depending on the text. The third one is Schleiermacher, who believes that language determines thinking, and advocates discussing translation from the perspective of linguistics and literature. The first one is the translation of the Chinese text into Chinese, and the second one is the translation of the English text into Chinese. Jacobson, Newmark, and Naida also hold different opinions on the division of Western translation activities, which is difficult to unify, and these different opinions also reflect the different perspectives, emphasis, and direct and indirect influences of other disciplines on the scholars’ study of translation.<br />
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The School of Thought and the Main Characteristics of Western Translation Theory<br />
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Most Chinese and Western scholars nowadays adopt Genzler’s classification method, dividing Western translation theory into three stages: classical translation theory, modern translation theory, and modern translation theory period. Three of the four masterpieces in the history of Western translation appeared in the classical translation period, and translation mostly revolves around religion. Cicero, the father of Western translation, believed that translation cannot be word-for-word, but must be done according to the linguistic habits of the readers of the translated language, and that it must convey the meaning and spirit of the original text, not the linguistic form of the original text. Cicero, Horace, and Jerome provided new insights for later translation studies by breaking through the constraints. Historians see the seventeenth century as the beginning of modern history. In France, the principles and methods of translation were hotly debated. As the first Western translation theorist, Drayton divided translation into three categories: verbatim translation, paraphrase translation and paraphrase translation; the second one was Tertullian. The three principles of faithfulness of thought and consistency of style proposed by Tertullian had a positive influence on the later translation theories. The controversy between Arnold and Newman over the principles of translation stimulated a lively academic atmosphere and a great debate on translation theory. Goethe further added that poetry is untranslatable, continuing the academic debate between Arnold and Neumann. Schleiermacher and Humboldt argued that translation theory explores linguistic and literary perspectives, and that understanding a text should be a positive act. Historians usually divide contemporary translation theory into two phases: before the Second World War and from the post-World War period to the present. These two phases are distinguished not only by the watershed of the war, but also by the fact that the war was not over until after the Second World War. These two stages of translation theory development present different scenarios. The American School of Translation Training has brought translation to the forefront, with some advances and breakthroughs in translation theory, but it is still limited to discussions of aesthetic experience and certain prescriptive rules. The scientific school of translation has found a scientific basis for translation. Based on linguistics, Naida started a new research on translation theory. After that, Germany started to study Naida’s translation theory and formed German Functionalism. In the early stage, the translation research school advocated to keep the literary character through the research of the co-temporal and historical perspectives of words in order to achieve the goal of faithfulness to the original text, and the translator should adopt the culture and language familiar to the readers and introduce extra-literary elements, and deconstructionism is a kind of subversion of structuralism. Deconstruction is a reversal of structuralism. It gives translators more initiative and provides opportunities for translation creation. During the period of classical translation theory, translation was concentrated in the field of religion, and there were also interdisciplinary studies, and most translations were in the form of rewriting. Most of the translation theories were based on the intuitive experience of the translators, with no theoretical guidance. It was only at the level of literal translation and paraphrase translation, and the research on translation theory was not thorough enough. The modern translation theory period has made great progress in translation theory compared to the classical translation theory period, and the first translation theorist and the first translation theory work appeared in Western history, progressing from the “dichotomy” of the classical translation theory period to the “trichotomy” of the classical translation theory period. It raises the issue of translatability and non-translatability, and improves the accuracy of translation studies.<br />
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The Response of Western Translation Theory in China’s Translation Industry<br />
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As for the study of Western translation, there are two opposing viewpoints in China. The first view is that China’s western translation theory research is less theoretical and critical, focusing on intuitive thinking; while western translation theory focuses on reasoning and argumentation, pursuing the integrity of the system, therefore, it is always called Nadda, advocating copying and transplanting the western translation theory to direct application. Another viewpoint is that foreign theorists not only do not have a deeper understanding of translation than Chinese translators, but also have not formed a theoretical system, and they believe that there is no single theoretical work or doctrine in the foreign translation industry that is recognized by most theorists as authoritative and stable, so there is no way to start from the West. Regardless of the viewpoint, as Mr. Cong Zhihang said, the importance of translation theory has become more and more prominent, and it plays an irreplaceable role in translation teaching together with translation practice, and will eventually play a cornerstone for the establishment of translation discipline.<br />
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==='''Analysis of Theoretical Research Status'''===<br />
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Descriptive Analysis of Translation Theory Research<br />
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First, the distribution of disciplines. This is mainly in the uneven distribution of disciplines. Looking at the current published translation theoretical research works, the proportion of foreign language and literature research is the largest, followed by the research on Chinese language and literature, literary theory, Chinese literature and other disciplines, which fully shows that domestic scholars pay more attention to foreign language discipline research, and also shows the influence of language discipline on translation research, but also shows that the depth and breadth of most scholars’ research still need to be improved. Further increase.<br />
Second, the research hierarchy. From the existing research results, we can see that the research level is not high. Basic research (social science) has the largest proportion (mainly the application of Western translation theories in various translation practices), followed by industry guidance, basic and secondary vocational education, higher education, engineering technology, etc. However, research results in the fields of economic information research and popular science are not yet abundant.<br />
Third, researchers and institutions. The current problem is a single researcher and a small number of research institutions. Researchers of translation theory mainly come from universities or research departments engaged in foreign language work, which shows that universities and research institutes have outstanding advantages in talents and resources and have become the main force of translation research, which also reflects that the main body of translation research is too single and other social institutions lack professional foreign language staff, thus the results of translation research are few.<br />
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Systematic Analysis of Translation Theory Research<br />
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First, the nature of the research. The current researches are mostly basic researches, mostly analyzing the ontological elements of translation, such as the nature, function, process, and quality evaluation of translation. The number of such researches has been increasing in recent years, but the nature of the researches has not changed much. On the other hand, the research on applied practice mainly focuses on the study of translation operation specifications and practice, such as translation teaching, translation practice and strategies. These researches are mainly the summaries of the experiences of university teachers in the teaching process, while there are not many researches on the academic aspects of other professions.<br />
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Second, the research level. From the structural level of the current translation research object, it mainly concentrates on two levels: micro research and macro research. Micro research is basic research, that is, when studying general things, the whole is decomposed into parts or the higher level is decomposed into lower level, mainly focusing on key words such as ontological features of translated language and operation norms, which is the main body of current translation research. Macro research, on the other hand, focuses on the whole and the law, grasps the relationship between a certain thing and the environment, and mainly focuses on the cultural significance of translation in terms of social and cultural attributes, ideology, and social development, which does not take up a large proportion.<br />
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Third, overall distribution.From the academic education of translation, to the practical teaching of translation, to the theory of translation, through practical research as well as modern research on translation teaching method and translation teaching materials, all of them reflect the down-to-earth research spirit of researchers, and many of them have excellent achievements with both theoretical and practical reference value. With the development of domestic foreign exchanges, especially the “One Belt, One Road” initiative, the frequency and opportunities of China's foreign exchanges have greatly increased. The development of China’s translation education and the cultural strategy of going abroad have made the study of translation strategies a hotspot in China, but due to the lack of objective depiction of translation constraints and conditions for strategy use, ontology research and theoretical discussion need to be strengthened.<br />
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Fourth, the distribution of hot words. Based on the frequency of occurrence of theme words in periodicals, it is found that the distribution of “hot words” in translation theory research has the following characteristics: First, “functional translation theory” has the highest frequency of occurrence. The “functional translation theory” appeared in the 1960s and 1970s, marked by the publication of Rice’s book The Possibilities and Limitations of Translation Criticism. Its representative figure is Christine Nord, who takes the theory of purpose as the core of research, that is, translators should regard translation as some activities carried out to achieve a specific purpose or to satisfy the requirements of the target language readers, mainly emphasizing the translation process, the translator’s thoughts and the specific context in which the translation takes place, and the translator should be responsible for all the parties in the translation process (the principle of fidelity) and adopt different approaches for different translation purposes. This has inspired many western scholars to express their own views on the translation method, thus also inspiring domestic scholars to look at the translation problem from multiple perspectives, to learn from the strengths and make up for the weaknesses, and to advance with the times.<br />
Secondly, the term “feminism” has attracted much attention. Since the 1970s, the West has combined feminism with translation theory and translation practice. When the gender of the work, the author, the reader, and the translator are considered from the perspective of feminism, it also brings new insights to the study of translation. Feminism (feminism) has attracted much attention from Chinese scholars in the post-modern and diversified translation context, especially in the 21st century, which also provides room for translators to reconstruct works.Thirdly, the “subjectivity of the translator” begins to occupy a place. The translator is the executor of translation work and a subjective individual, whose essence is manifested in such characteristics as subjective initiative, passivity, and egoism, and therefore constitutes the subjectivity of the translator based on these characteristics. Translators are also important participants in the construction and composition of the culture of a region or country. Some domestic translators do not highlight their cultural construction role in the multi-language system of the Chinese language, thus the phenomenon of marginalization of the translator’s cultural status and confusion for traditional translation research has arisen. The primitive self-discipline of translators can no longer adapt to the new situation of today’s technological development, and the temporal and spatial changes of translation practice have highlighted the influence on the ethical behavior of translators. The standardization of language, politics, technology, and business makes the ethical behavior of translation more complicated and diversified.<br />
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==='''Trends in Translation Theory Research'''===<br />
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Interdisciplinary cooperation and integration<br />
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Today’s world is moving in the direction of diversity. Cultural exchange and integration is the current direction of development. The study of translation theory is no longer an independent discipline, but must be related to other disciplines or even multiple disciplines, transcending and transforming through interaction and cooperation. The term “interdisciplinarity” was first coined in the United States in the 1920s. It was not until the mid-1980s that it became known to scholars in China. It was not until the 1990s that scholars began to use the term “interdisciplinary” instead of “cross-cutting science”. In order to achieve greater research progress and research results, it is necessary to break through disciplinary limitations and concentrate on interdisciplinary research on a larger scale. No matter what kind of research is carried out, as long as it is related to translation theory and draws on the theories of other disciplines, it can be considered as interdisciplinary research. This is not only reflected in the translation theory, but also in the translation research methods and the disciplinary background of the researchers, which will greatly promote the development of translation theory research and make it more systematic, rigorous and rich.<br />
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Return to culture development<br />
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The study of translation language and translation culture contributes to the practice and development of translation theory. Since translation language and translation culture are both objective existences, the standard of faithfulness, expressiveness and elegance is a matter of degree, and the over or under expression of cultural meaning must be viewed dialectically. Translation research cannot be separated from language as a carrier, and translation should come from language, then go to language, arise from culture, and finally return to culture.<br />
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Seeking Common Ground while Surviving Differences in Cultural Translation<br />
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Any translation that involves cultural factors can be called cultural translation, which, like foreign affairs, is based on the same principle of seeking common ground while reserving differences. However, under the influence of traditional culture, if the translated language and culture are not taken into account, the effect will be affected and may even convey the wrong message, so it is necessary to seek common ground while preserving differences. What scholars who study translation seek is to keep the “difference” of the source language and culture to the greatest extent possible on the basis of the readers’ understanding, which is the best integration of Chinese and Western translation.<br />
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==='''Conclusion'''===<br />
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From the theory and practice of ancient translation theory to the update and development of contemporary translation theory, scholars have continued and developed China's unique translation theory according to the requirements of the times and the basis of practice. The development of the country in the new era puts forward higher demands on translation,the cultivation of translation talents and discipline construction. In short, the development of translation discipline in the new era should emphasize disciplinary functions, expand theoretical resources, innovate ontological concepts, and strengthen school consciousness, so as to make new contributions to the knowledge innovation of translation discipline.<br />
<br />
==='''References'''===<br />
<br />
[1] Bassnett. S Translation Studies[ M] .London and New York: Methuen , 1980<br />
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[2] Gentzler, Edwin. Contemporary Translation Theories［M］. London: Routledge, 1993.<br />
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[3] Newmark, Peter. Approaches to Translation [ M]. Oxford and London: Pergamon Press, 1981.Reprint in 1998, New York: Prentice Hall International.<br />
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[4] Nida, E. A.. Toward a Science of Translating［M］. Leiden: E. J. Brill, 1964.<br />
<br />
[5] 曹瑞明. 跨文化交际翻译中的差异与融合［J］.西安外国语学院学报, 2006（1）：45-47.<br />
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[6] 陈福康. 中国译学史［M］.上海:上海外语教育出版社，2015.<br />
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[7] 蓝红军. 从学科自觉到理论建构:中国译学理论研究 (1987-2017）［J］.中国翻译，2018（01）:14.<br />
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[8] 苏粤. 国内关联翻译理论研究发展的回顾与思考［J］.湖北经济学院学报: 人文社会科学版, 2009（6）:121-122.<br />
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[9] 田雨. 走向跨学科的翻译学［J］.中国翻译，2004（2）：31-35.<br />
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[10] 王东风. 中国翻译研究的过去、现在与未来［J］.上海外国语大学学报, 2014（4）:7-8.<br />
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[11] 郑振铎.译学书三个问题[ J] .小说月报, 1921, 12 (3):1-25.<br />
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==A Cultural Critique of Foreignization and Domestication 吴子佳 Wu Zijia==<br />
<br />
==='''Abstract'''===<br />
Domestication and foreignization ，as two important translation methods, play an important role in many areas, the language is the carrier of culture, the differences between different cultures is the important obstacle of cross-cultural communication.And each of the two translation strategies has its own advantages and disadvantages. During translation, an interpreter is required not only to have good command of translation, but also need to grasp a foreign cultural psychological and ideological values, cultural knowledge reserve purpose countries and consider the national psychological acceptance, while standing in the source language, on the basis of national culture, realize the cultural exchanges between the two countries. This paper intends to discuss the advantages and disadvantages of domestication and foreignization in the translation of different cultures (such as tourism culture, food culture, literary works, etc.), and to select the essence and discard the dross in order to find better translation methods and achieve better cultural promotion and cross-cultural communication.<br />
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==='''Key words'''===<br />
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Domestication foreignization cultural-overloaded words cross-cultural communication.<br />
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==='''摘要'''===<br />
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归化和异化作为两个重要的翻译方法，在许多方面发挥着重要作用，语言是文化的载体，不同文化之间的差异是跨文化交流的重要阻碍，归化异化各有优势，又各有缺点，在翻译时,要求译员不仅要有良好的翻译功底,更需要把握外国文化心理和思想价值观，储备目的国家的文化知识并考虑民族心理接受程度,同时站在保留源语国家文化特色的基础上,实现两国文化的交流。本论文拟讨论归化和异化在不同文化（如旅游文化，美食文化，外交文化、文学作品等）中的应用，在应用中探究分析文化差异，取其精华，去其糟粕，找到更好的翻译方法，实现更好的文化传播与跨文化交流。<br />
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==='''关键词'''===<br />
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归化，异化，文化负载词，跨文化交流<br />
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===''' Introduction of Domestication and Foreignization '''===<br />
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Domestication and foreignization are two terms coined by Lawrence Venuti based on his investigation of western translation history and theories.They are strategies in translation, regarding the degree to which translators make a text conform to the target culture. Domestication is the strategy of making text closely conform to the culture of the language being translated to, which may involve the loss of information from the source text. <br />
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Foreignization is the strategy of retaining information from the source text, and involves deliberately breaking the conventions of the target language to preserve its meaning. These strategies have been debated for hundreds of years, but the first person to formulate them in their modern sense was Lawrence Venuti, who introduced them to the field of translation studies in 1995 with his book The Translator's Invisibility: A History of Translation. Venuti's innovation to the field was his view that the dichotomy between domestication and foreignization was an ideological one; he views foreignization as the ethical choice for translators to make. <br />
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On the basis of Venuti's theory:A term used by Venuti(1995)to describe the translation strategy in which a transparent,fluent style is adopted in order to minimize the strangeness of the foreign text for TLreaders...it is identified with a policy common in dominant cultures which are aggressively monolingual,unreceptive to the foreign,and which he describes as being accustomed to fluent translations that invisibly inscribe foreign text with[target language] values and provide readers with narcissistic experience of recognizing their own culture in a cultural other. Foreignizing translation in which a TT is produced which deliberately breaks target conventions by retaining something of the foreignness of the original.<br />
Domestication takes the local culture as the starting point, takes the information receiver as the core, and emphasizes the authenticity and vividness of the translated text. Therefore, the foreign cultural color and language style characteristics in the original text are often modified to confine them within the framework of the local culture.<br />
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For example:Lead a dog’s life ( 过着牛马一样的生活);Cry up wine and sell vinegar(挂羊头，卖狗肉);Put back the clock (开倒车)Talk house (吹牛Kill the goose that lays the golden eggs(杀鸡取卵); High buildings and large mansions are springing up like mushrooms in Beijing.(在北京，高楼大厦犹如雨后春笋般地涌现。)<br />
Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.Examples of foreignization:A.used at the phonetic level:ballet—芭蕾舞” cigar—雪茄,laser—镭射,jacket—夹克.B. being used at the word level: crocodile tears-鳄鱼的眼泪，an olive branch—橄榄枝，sour grapes—酸葡萄，the cold war—冷战.C.being used at sentence level: Hamlet《哈姆雷特》“You speak like a green girl．Unsifted in such perilous circumstance．（你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。）<br />
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==='''Analysis on Culture Differences in Translation'''===<br />
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Before we talk about the cultural critique of foreignization and domestication,we should find out the reason why we need the two methods to help with our translation,so the differences between different countries should be mentioned. I think the most difficult part in translation is to give a correct explantion of the sourse culture to the target one in a way that your target reader can accept.But as we all know,sometimes there is not an excat equivalence in sense of both the languages,and I must mention cultural-loaded words when it comes to cultural differences,as words are the most direct form to show a culture,and whether your translation make sense or not depends on how you deal with the cultural-loaded words. <br />
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Take Chinese and English for example,the word “落汤鸡”can not be translated as “soup chicken”,in literal,as Chinese people live on farming ,”落汤鸡”describes a kind of awkward position of chicken being drenched in the rain,but in England ,a country with developed industry,people no longer raise animals ,so it may be hard for them to understand as they have not seen it before,instead ,the familiar thing they can image is the drowned mouse,as the country has lots of drainers ,which provides perfect conditions for mouse to live ,but those drains can easily get blocked when it rains heavily,after the rain,many drowned mice can be found on the street .Is it the same akward as the”落汤鸡” ？So differen society can give birth to different cultures.<br />
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What’s more ,the geographic situation can also reflect the cultural differences.For example,England is located in a island,and is sourrded by lots of water,so the words “sea”,”fish”are always used in English idioms,such as“all at sea”,“miss the boat”,“take the helm”,“between the devil and sea”(Zhang le) ,while China boasts many mountains and land ,so the Chinese people may wonder why the English people describe the idiom” 挥土如金”as” spend money like water”if they do not learn about the cultural differences before.In addition ,the use of metaphor can also reflect cultural differences,and metaphor is frequently used in for example,in Chinese culture the image of "dog" is mostly unpleasant, so the metaphor of "dog" has a negative meaning, such as”狗胆包天、狼心狗肺、狐朋狗友、狗仗人势、狗急跳墙、狗头军师、狗血喷头、狗改不了吃屎、狗嘴里吐不出象牙、走狗、哈巴狗等“，<br />
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On the contrary, the British and American peoples regard dogs as loyal companions and even as family members. Therefore, the English word "dog" as a metaphor has a positive meaning, such as top dog (胜利者) 、lucky dog (幸运儿) 、gay dog (快乐的人) 、old dog (老手) 、Every dog has his day. (凡人皆有得意日),(Qin Zhen)and due to regional, climatic, religious and other factors, different work and life styles have gradually formed in different living groups, which also leads to different social customs and living habits. And different living habits can therefore lead to different metaphor,for example, In China, rice is the main source of nutrition supply, and there are about 68 characters with "rice" as the side of the character. However, in English words, the expression of rice is not so precise and varied. In English, by contrast, people live on bread and potatoes. There are many expressions related to bread and potatoes in English, such as "bread and butter," "big potato",”hot potato” and "couch potato." so while doing our translation,we should learn about the cultural difference under the surface of metaphors and taboos of different nations ,otherwise people may feel that they are offended. <br />
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===''' Practice of Foreignization and Domestication from Different Perspectives of Culture '''===<br />
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1. Practice of foreignization and domestication in tourism culture<br />
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The difference of cultural background is an important factor for tourism , and experiencing foreign culture is the focus of foreign tourists. Therefore, in the process of translation, the cultural information of the original text should be retained to the greatest extent within the range of readers' acceptance. Much of China's tourism brochures depict imagery, stimulates the imagination of visitors, and fill them with longing, so the words are abstract. Therefore, it is important that the translation of tourism materials should take Chinese culture as the orientation, with an emphasis on translation, we should use the method of combination of domestication and foreignization, and usually we will redesign appropriate increase or decrease in cultural points to make the readers to understand the content, choosing to delete, or increase the explanatory translation, or rewrite, highlight the guiding and practical.<br />
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Example 1:<br />
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路左有一巨石, 石上原有苏东坡手书“云外流春”四个大字<br />
To its left is another rock formerly engraved with four big Chinese characters Yun Wai Liu Chun (Beyond clouds and flows spring) written by Su Dongpo (1037—1101) , the most versatile poet of the Northern Song Dynasty (960—1127) . (Xiao Luan,Feng Xuehua2011(02))<br />
Here we add some introduction of Su Dongpo and explanation of the Chinese words”云外流春”（Yun Wai Liu Chun）to help foreigner better understand the cultural value of the artwork of the poet. Proper addition of background knowledge is necessary for understanding the content of the original text, such as: the time of historical events, the age of celebrities' birth and death, their identities and contributions , the specific location of scenic spots and so on, all of which will help foreign tourists better understand the profound connotation of Chinese traditional culture.<br />
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Example 2<br />
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云冈石窟——位于大同西北武周山 (又名云冈) 。创建于公元453 年 (北魏文成帝兴安二年) 。以后献文、孝文诸帝都在这里续建, 历百余年而成。这里有大小洞窟五十多个, 各窟佛像共约五万一千余尊。大者高十七米, 小者短到数寸。雕饰奇伟, 冠于一世。在中国历史、宗教上, 以及东方艺术上, 都具有巨大价值。<br />
Located in Datong , Shanxi Province , the Yungang Grottos are a complex of over 50 Buddhist grottos enshrining over 51 , 000 Buddhist statues as large as 17 meters tall or as short as a few inches. Built for over a hundred years, they are of great historic and artistic value.<br />
Here we delete some details about the architecter and the exact location of the grotto,as they are not the main idea that we want to introduce,instead,we leave the data that can show the artistic value of the grotto,in doing so ,we can make our readers more comfortable to real our materials and make our translation more readable.<br />
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Example 3<br />
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花港观鱼:Hua Gang Guan Yu (Viewing Fish at Flower Harbor)<br />
孤山: Gushan (Solitary Hill) <br />
湖南省(位于长江中下游南部, 东经108度至114度, 北纬24至30度。因地处洞庭湖之南, 所以叫做湖南)。<br />
Hunan Province lies just south of the middle reaches of the Changjiang (Yangtze) River between108’ and 114’ E longitude and 24’ and 30’ N latitude. As it is also situated south of Lake Dongting, the Province has the name Huan, which means “south of the lake”<br />
Here we add some explanation to the name of the scenic spots on our literal translation,as sometimes let the reader know why the the spot is called in this way can help them better know about our culture,and in the end enhance mutural understanding of each other.<br />
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Example 4 <br />
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Analogy is a method used in tourism translation ,when we are making an analogy,we are actually making a combination of foreignization and domestication,for we are just finding something equivalent in another culture,for example:Suzhou(a beautiful city in Zhejiang province ,China),when it comes to how to describe how beautiful it is,we usually make an analogy to Venice，Italy,then the reader may soon understand; Yinchuan(a city in the Ningxia Hui Autonomous Region)can be compared by Mekka,and I think it is a kind of exoticism.By using an expression that the target readers are familiar with,we can become more close so that we can promote mutual understanding of both sides.<br />
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Example 5<br />
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她 (黄河) 奔腾不息, 勇往直前, 忽而惊涛裂岸, 势不可挡, 使群山动容;忽而安如处子, 风平浪静, 波光潋滟, 气象万千。<br />
It tears and boils along turbulently through the mountains and at some places, flows on quietly with a sedate appearance and glistening ripples.<br />
The use of antithesis rhetoric and the arrangement of four-character word groups in Chinese shows the magnificent momentum of the Yellow River. The English translation has rewritten the original text, removing those words with subjective emotions, so that it can be intuitive and concise, vivid, and has the same effect as the original text .<br />
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Example 6<br />
<br />
四合院——中国传统的院落式住宅之一种。其布局特点是围绕院子, 四边布置堂屋、住房和厨房等。以北京四合院为典型, 通常分前内两院, 两段之间设“垂花门”。<br />
Quadrangle, one type of Chinese traditional residential housing, has been common: mostly in northernChina. A typical quadrangle features a divided com-pound with square yards surrounded by halls. <br />
By summarizing, deleting and adding, the translator introduces the siheyuan, a building with the characteristics of northern folk dwellings, which not only achieves the purpose of advertising, but also conforms to the language characteristics of the readers. It should be said that the cultural information of the original text has been appropriately adjusted.<br />
<br />
2. Practice of Foreignization and Domestication in Food Culture<br />
<br />
With the development of globalization,Chinese food is gaining huge popularity among foreign people,in order to better promote Chinese food ,we have to make good expression to the origin and the connotation of the food ,so ,both foreignization and domestication are needed.We have to mention food culture if we want to introduce those food with Chinese characteristics.According to the characteristics of the dishes, Chinese cuisine is divided into eight major cuisines, and they are: Cantonese cuisine, Hunan cuisine, Shandong cuisine, Fujian cuisine, Zhejiang cuisine, Sichuan cuisine, Anhui cuisine and Jiangsu cuisine. Each cuisine has its own unique flavor .Since China covers a wide range of land,different regions have different eating habbits and cooking methods according to the diversity of geographic locations. There are 36 kinds of cooking methods include frying, frying, cooking, frying, braising and so on. For example,people living in Sichuan province like to eat spicy food and to add some condiment such as pepper,gordic because they live in a basin and in doing so ,they can clear damp and stay dry.People live in Guangzhou,however,prefer seafood and they usually cook their meals by stewing ,which can retain the nutrition of food as much as possible. Suzhou cuisine is fresh, strong but not greasy; Zhejiang cuisine is delicious, tender and smooth, crisp , soft and refreshing.<br />
Based on the food culture above,special methods of naming have formed.<br />
<br />
Example 7<br />
<br />
番茄牛腩(tomato and beef brisket)<br />
This translation consists of main ingredient and ingredient.<br />
砂锅面(casserole noodles)<br />
This translation consists of utensils and ingredients.<br />
淮南牛肉汤, 东坡肉(Huainan beef soup, Dongpo pork)<br />
This translation consists of the name of people and place as well as the main ingredient,and sometimes we need to give a more detailed introduction of the people or place to make our translation more readable.<br />
炒酸菜, 手抓饼(sauerkraut, shredded cake)<br />
This translation consists of the cooking method or eating method and ingredients.<br />
Above are basic translations as they do not involve much culture ,so we always use literal translation with some explanations .<br />
<br />
Example 8<br />
<br />
蚂蚁上树 (肉末粉条): Ants on a tree (minced pork)<br />
This translation shows the characteristics of the food as minced pork just the ant on the tree,and it gives a vivid introduction of Chinese food and can leave a deep impression to foreigner.<br />
霸王别姬 (甲鱼炖鸡) :Farewell my Concubine (turtle stewed chicken)<br />
This translation is named after historical allusions.<br />
驴打滚 (打糕) :Donkey roll (beating cake)<br />
This translation is named according to the production process metaphor. <br />
佛跳墙 (福寿全) : Buddha jumps over the wall (Fu, Shou, Quan(get both luck and longevity)).<br />
This translation is named after the meaning of good.if we do not give a explanation to the name ,people may wonder what dose the Buddha mean here and if that really means a man jump over the wall,so in order not cause the misunderstanding ,we need to make right expression of the name of the dish.<br />
<br />
Above are some translations that contain many cultural elements,and when doing the translation ,we should use a combination of foreignization and domestication,that requires us know what is the food really made of,and the meaning of the food behind the name.<br />
<br />
Example 9<br />
<br />
“叫花鸡jiaohuaji” or“jiaohua chicken”is a famous dish in Jiangsu province of China. If translated as' chicken cooked by a beggar ', westerners must not understand its meaning. That's why the naturalized translation of jiaohua Chicken is called "Baked Chicken", which makes it plain. The following ways of translating The names of Chinese dishes make good use of the naturalized translation method. The dishes that begin with the raw materials used in cooking are divided into one category. In English translation, prepositions or conjunctions should be added between the dishes. For example,蛋黄凉瓜 is translated as "Bitter Melon with Egg yolk”. <br />
<br />
If we translate the dish “红烧狮子头”译为“Fried Lion’s Head” (炸狮子的头) , the foreigners may feel scared when they see the menu!so here we use foreignization to translate it as “Braise Pork Ball in Brown Sauce”.<br />
Translation of the Chinese dish name into English adjectives indicating the taste and flavor of the food, such as crispy, tender, spiced, food that begins with an adjective indicating the shape or state of the food is divided into one category. The most prominent feature of these dishes is often the taste or the shape of the food, for example,“珊瑚笋尖”is translated as“Sweet and Sour Bamboo Shoots”;“爽口西芹”is translated as “Crispy Celery” at the same time “土豆泥”is translated as “Mashed Potato”. These are some examples of domestication.(Liu Xiaocen)<br />
<br />
Example 10<br />
<br />
Some foods are usually translated in the form of "Hanyu Pinyin + English notes" in order to retain certain characteristics.<br />
For example:“油条”in this way can be translated into “Youtiao, Deep-Fried Dough Sticks”;“豆汁儿”can be translated as“Douzhir, Fermented Bean Drink”. 饺子:Dumpling、汤圆:Dumpling in Soup、烧卖:Steamed Dumpling with the Though Gathered at the Top;小圆面包:Bun、馒头:Steamed Bun、包子:Steamed Stuffed Bun<br />
There are also some food translations with pure Chinese characteristics that have been collected in major foreign English dictionaries.Most of these dishes are transliterated into English based on cantonese pronunciation, with strong regional characteristics. For example, "豆腐" translates as "Toufu"; "馄饨" translates as "Wonton". The translation of四一丸子:"Four Happy Meatballs" aims to make foreign friends feel the happy and festive atmosphere expressed in the dish name，so we can take the method of literal translation with explanation and the result will be like “Four—Joy Meat Balls, Meat balls braised with brown sauce”,which is more accecptable for the foreigner.These are some examples of foreignization<br />
<br />
3. Practice of Foreignization and Domestication in Diplomacy<br />
<br />
Since the 18th national people’s congress,the global situation has changed a lot ,in order to improve the influence and right of speak,the diplomatic skills and contains should change accordingly,the new philosophy and ideas put up by our secretary-general Xi provide strong support for our diplomatic speaking,which shows the attitude of Chinese characteristic(Fan Wuqiu2020),and when the spokesmen are talking about some issues about China and other countries,they usually use some Chinese classics which can not only show our complaint politely but also promote the Chinese culture.So we should pay more attention to the translation of these words,especially in diplomacy,as the spokesman represents the whole country,any mistake may raise as a direct cause of diplomatic accident,and foreignization and domestication are quite important in this case.<br />
<br />
Example 11<br />
<br />
我们反对的是个别国家政客出于国内政治原因对中国进行有罪推定式的“调查”，反对利用疫情搞政治操弄。<br />
What we oppose is the so-called investigation chanted by politicians in a few countries out of domestic political calculations based on the presumption of guilt.What we oppse if political maneuvers of the pandemic,which run counter the original mission of scientific research and disrupt international response.<br />
In this translation ,we use two sentences with same form to show our standpoint,and the word “so-called”,”enchanted”are like a kind of foreignization,which illustrate what we want to say precisely.<br />
<br />
Example 12<br />
<br />
“投我以木桃，报之以琼瑶”，这是中华民族传统美德。（2020-2-21&3-18）<br />
To quote a line from the Book of Songs,”You throw a peach to me,and I give you a white jade for friendship.It is china’traditional virtue to repay goodwill with greater kindness.<br />
This is a line from the Chinese classic the Book of Songs,and it is used by our spokesman to show our gratitude for countries that help us to fight against covid-19,as “琼瑶qiongyao”is a word with Chinese characteristic, and it means white jade,so when we are translating,instead of “qiongyao”we should explain its real material,otherwise people may misunderstand it as the famous novelist in china who has the same name.<br />
<br />
Example 13<br />
<br />
耿爽表示：“当前中加关系遭遇了严重困难，责任完全在加方。加方很清楚当前中加关系的症结。有理不在声高，公道自在人心。<br />
"Lately China-Canada relations have encountered serious difficulties. The responsibility lies completely with the Canadian side. Canada knows the root cause clearly. Loudness is not necessarily persuasive and people can tell right from wrong.<br />
This is a kind of free translation,and if we just translate it word for word,it won’t make sense.<br />
<br />
Example 14<br />
<br />
“滴水之恩当以涌泉相报”是中华民族的优良传统。我们将铭记这份友情和帮助，继续落实好共建“一带一路”和中非合作论坛北京峰会成果，向那些卫生系统较弱国家提供力所能及的支持，帮助他们增强疫情防控能力，维护地区和全球的公共卫生安全。 <br />
"Receiving drips of water when in need, and I shall return the kindness with a spring." Reciprocating an act of kindness is our nation's fine tradition. We will remember the friendship and assistance we received, continue to implement the FOCAC Beijing Summit outcomes and act on the vision of building a community with a shared future, support those countries with weaker health systems as much we can to help them defeat the virus, and safeguard regional and global public health security.<br />
This translation we find the exact equivalence of both Chinese and English,so people in both side can understand each other so that we can have a better communication and forge a closer friendship. <br />
<br />
Example 15<br />
<br />
我也希望包括BBC在内的媒体，以后说到人权问题时，不应只把摄像头对准中国“鸡蛋里挑骨头”，而应该把视野放宽一点，对在一些西方国家发生的侵犯人权行为也加大报道力度，而不是熟视无睹、视而不见、保持沉默或有选择性地失声。<br />
If the BBC is not biased, it should also condemn the brutal crimes committed by some Australian soldiers in Afghanistan. This is what a truly just, objective, conscientious and socially responsible media outlet should do. I also hope that the media, including BBC, should not only zoom in their lenses on human rights issues in China to find quarrel in a straw, but also broaden their horizons to human rights violations committed in some western countries, instead of turning a blind eye to them or keeping silent on some of the violations, if not all of them.<br />
<br />
In this speaking,“鸡蛋里挑骨头”was translated as“find quarrel in a straw”.straw,in Chinese,refers to稻草、吸管，and something worthless.”Find quarrel in a straw”means bothering to find something in something worthless.which is equivalent with the Chinese meaning of “鸡蛋里挑骨头”.<br />
<br />
===''' Conclusion '''===<br />
<br />
Domestication and foreignization have their own advantages and disadvantages. Therefore, in translation practice, we should combine the advantages of the two strategies and avoid the disadvantages, so that there is room for the common development of the two strategies. Mastering the culture of two sides may be the precondition of right use of domestication and foreignization, which leads to better cross-cultural communication.Therefore, in the actual translation process, domestication and foreignization should complement each other and have complementary ,dialectical unity and relationship.<br />
<br />
===''' reference '''===<br />
<br />
* Zhang Le. 张乐.(2017). 浅谈文化负载词的隐喻意义.[On the Metaphorical Meaning of Culture-loaded Words].” 科教导刊(中旬刊)” [Journal of Science and Education Guide (Mid-ten-day issue)] (06):37-38.<br />
* Qin Zhen. 秦蓁.(2001). 浅谈汉英语义的文化差异.[On the Cultural Differences between Chinese and English Semantics].” 唐山师范学院学报” [Journal of Tangshan Normal University] (06):19-21.<br />
* Xiao Luan, Feng Xuehua. 肖鸾,冯学华.(2011). 浅析归化和异化及其在旅游资料翻译中的实践.[ A Brief Analysis of Domestication and foreignization and their practice in the translation of tourism Materials ]” 郧阳师范高等专科学校学报”[Journal of Yunyang Normal College] (02):65-68.<br />
* Liu Xiaocen. 刘晓岑.(2018). 归化和异化在中国菜名英译中的应用分析.[Application Analysis of Domestication and Foreignization in English Translation of Chinese Cuisine Names]” 海外英语” [Overseas English] (04):99-100+105.<br />
* Fan Wuqiu. 范武邱.(2020) .十八大”以来我国外交部发言人话语新风格及翻译策略探析. [An Analysis on the New Style and Translation Strategies of Chinese Foreign Ministry Spokesmen's Discourse since the 18th National Congress of the CPC]. “翻译协会年会报告”Annual Report of the Translation Society.<br />
* 外交部新闻发言稿（2020）Foreign Ministry Press Statement (2020)<br />
<br />
='''Contemporary Translation Studies'''=<br />
<br />
<br />
==A Study On the Influence of Linguistics on the Construction of Translatology 孔祥慧 Kong Xianghui==<br />
==='''Abstract'''===<br />
Translatology is an interdisciplinary study of translation. And as one of the disciplines most closely related to translation studies, linguistics is the main discipline that exerts a profound influence the construction of translatology.This paper mainly discusses the influence of linguistics on the construction of translation studies from three aspects, including the contributions of early linguists to translation, the influence of linguistic theories on translation studies after the independence of translatology, and the referential value of the construction experience of linguistics to translation studies. It is found that linguistics has made a great contribution to the construction and theoretical development of translatology, but translation researchers should take a critical view of linguistics and correctly use linguistic theories instead of copying them completely .<br />
<br />
==='''Key words'''===<br />
Translatology;Linguistic;Discipline Construction<br />
<br />
===摘要===<br />
翻译学是一门研究翻译的科学，有着明显跨学科研究的特点。语言学作为与翻译学联系最为紧密的学科之一，是翻译理论发展历程中所依赖和借鉴的主要学科。本文主要从三个方面研究语言学对于翻译学构建的影响，包括早期语言学家对于翻译问题的贡献，翻译学独立之后语言学理论对于翻译研究的影响，以及语言学学科构建经验对于翻译学的借鉴意义。研究发现，语言学为翻译学构建和理论发展作出了巨大的贡献，但是翻译学研究者要带着批判性眼光看待语言学，进行翻译研究时要正确借鉴语言学理论而不是全盘照搬。<br />
<br />
===关键词===<br />
翻译学；语言学；学科构建<br />
<br />
==='''1.Introduction'''===<br />
Linguistic is a study of language, while translation is the communication of the meaning of a source-language text by means of an equivalent target-language text. Therefore, there are numerous links between linguistics and translation, and the development of linguistic theory will inevitably affect the development of translation. Translatology is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization. As an interdiscipline, translatology borrows much from the various fields of study that support translation including comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, and terminology. （Wikipedia）<br />
<br />
For a long time, translatology was a branch of linguistics before it became an independent discipline, because translation is a linguistic phenomenon. But later, with the development of the theory, it began to emerge on the academic stage as an independent subject, and more and more scholars began to devote themselves to the construction of translation theory. In the course of the construction of translation studies, many linguists and linguistic theories have made indelible contributions to the development of translatology. Although translation studies cannot be replaced by general linguistic studies, there is a close relationship between them. Language science can promote the development of translation science. This paper will analyze the influence of linguistics on the construction of translatology from multiple perspectives and explore the significance of linguistic research on the construction of translatology.（O Aiping，2012）<br />
<br />
This thesis will be carried out in five parts. The first chapter is the introduction to the background, significance, and the outline of the thesis. The second chapter presents a brief literature review of the studies on the construction of translatology in abroad and China. The third chapter elaborates the differences between translation and translatology, and demonstrates three development stages of translation studies in general. The fourth chapter is the main focus in which the author analyzes the influences of linguistic on translatology in three aspects . In chapter five, the author will make a conclusion on the research and propose some suggestions of this study.<br />
<br />
==='''2.Literature review '''===<br />
This chapter will briefly review the research of the construction of Translatology home and abroad. According to the development history, the author will briefly introduce the main theories and representative figures of Translatology. <br />
<br />
'''2.1Studies on the construction of translatology aboard'''<br />
<br />
In the book ''On Linguistic Aspects of Translation'' published in 1959, Norman Jacobson, from the perspective of semiotics, interpreted translation as a process of recoding two equivalent information in two different linguistic symbols and divided translation into three types: Intralingual Translation, Interlingual Translation and Intersemiotic Translation.<br />
<br />
Eugene Nida（1947）advocated studying translation from the perspective of linguistics, which received positive responses from a large number of scholars. In his book ''Toward the Science of Translating'', which was published in 1964, Nida summarized the history of Western translation and proposed the principle of translation equivalence. He supported the application of modern linguistic methods to the scientific analysis of translation and proposed that translation was a science.<br />
<br />
J.C. Catford in his book ''A Linguistic Theory of Translation'' (1965), defined translation as the process of replacing textual material in another language with textual material of one equivalent language, and took seeking equivalent elements in the language as the central issue of translation. He also discussed the translation principles based on the differences between the source language and the target language in terms of language structure.<br />
<br />
Holmes published ''The Name and Nature of Translation Studies'' at The Third International Conference on Applied Linguistics in 1972, which was "widely regarded as the founding declaration of the discipline of translation studies". He proposed the name of the discipline of translation, set the research scope of translation studies, and described the structure of the discipline. Holmes advocated that translation should be divided into three branches: descriptive translation , theoretical translation and applied translation. The proposal of this framework directly promoted the construction of translation studies.<br />
<br />
In 1982, Wolfram Wilss published ''the Science of Translation: Problems and Methods'', clearly stating that translation is a science. Wilss studied translation from many aspects, focusing on the process of translation, and discussed the relationship between translation and linguistics. Wilss used the theory and method of modern linguistics to establish a relatively systematic translation system by summarizing and concluding the translation practice.<br />
<br />
Newmark is also a representative figure in the field of translation. In his book ''Exploration of Translation'' (1981), he proposed the concepts of communicative translation and semantic translation. He believed that text should be classified according to different contents and styles, and different translation methods should be adopted according to the functions of different text types.<br />
<br />
Hatim & Mason, whose representative work is ''Discourse and the Translator'' (1990) that is the first to study translation with pragmatics abroad. The main idea is that translation is a dynamic communication process, with translators standing in the center of the process, acting as mediators between authors and readers.<br />
<br />
Christiane Nord, a leading figure in the German school of Functional Translation, applied the theory of functional linguistics to translation studies (1997). Nord emphasized the need for interdisciplinary studies between translation and linguistics, philosophy, sociology, and computing. She believes that the interdisciplinary study of translation is the inevitable trend of translation studies.<br />
Mona Baker used sociolinguistic theories to study translation in her research. She believed that many social problems are caused by language, so it is necessary to use modern linguistic theories to construct an analytical model for translation studies. In 2006, she published ''Translation and Conflict'': A Narrative Account, which focused on translation and conflict, and used narrative theory to translate and Interpret. She also emphasized the importance of corpus-based translation studies.<br />
<br />
'''2.2 Studies on the construction of translatology at home'''<br />
<br />
In the middle of the 20th century, the voice of constructing translation studies began to appear in China. In the following decades, the construction of translatology in China made great progress.<br />
<br />
In 1951, Dong Qius, a famous Chinese translator, published his article ''On the Construction of Translation Theory''. He put forward three suggestions on the construction of translation theory that were correct scientific method, extensive investigation and in-depth study when conducting translation study. Dong also proposed the two major books will be written in later decades in China: The History of Chinese Translation and The Study of Chinese Translation. The publication of this article initiated the construction of translation studies in China and inspired a large number of later scholars. At the same time, his theoretical framework for the subject of translation is not later than that of Europe.<br />
<br />
In 1987, Tan Zaixi clearly put forward the view that "translation studies are an independent subject" and stressed that we must establish translation studies and correctly understand the relationship between translation studies and other subjects, especially linguistics. In the same year, Tan Zaixi and Eugene A.Nida, a famous foreign translation theorist, jointly published ''On Approaches to Translation Studies''. In this paper, Tan mainly distinguished two concepts of "translation" and "translatology". At the same time, five basic approaches to translation studies were proposed. With the help of different research approaches, the main goal of translation studies was to establish a theoretical model with wide application scope and high efficiency. Tan's series of papers published in the 1980s had a great impact on the discipline construction of Chinese translation studies. They arouse translators' awareness of the subject of translation studies.<br />
<br />
In the thesis ''An Overview of Western Translation Theory'' (1989), Liu Miqing briefly described his theoretical system of translation studies on the basis of his comments on Western translation theories. Liu believed that western translation studies could be divided into four periods. At the same time, he proposed that the framework of translation studies, as an open and comprehensive discipline, could be divided into two structural systems: internal system and external system. In another article, Liu put forward the basic model of Chinese translation theory (1989). Chinese translation theory must emphasize description, meaning and function. To establish a semantic-functional model of description, his idea was inspired by linguistics. His most significant contribution to the discipline of translation studies was his book Modern Translation Theories（1990）, which brought the study of translation studies in China to a peak.<br />
<br />
In 1995, Liu Zhongde published ''Views on the Establishment of Translation Studies'', in which he put forward a concrete idea based on the existing translation studies. The idea is that China should publish a series of translation studies with Chinese characteristics before the year 2000. The central book is ''Chinese Translation Studies'', including ''The History of Translation in China''. This set of translation studies could guide the compilation of college translation textbooks and the study of translation theories and skills.<br />
<br />
At the beginning of the 21st century, more and more Chinese scholars began to study the construction of translation studies from the perspective of linguistic theory. Zhang Meifang and Huang Guowen are the leading figures in this field. Zhang Meifang conducted translation studies from the perspective of language function in 2005, while Huang Guowen explored the English translation of ancient poems from the perspective of systemic-functional linguistics in 2006. They affirmed the significance of discourse linguistics for translation studies and explored the translation analysis methods of discourse linguistics.<br />
<br />
Lv Jun first discussed the philosophical basis of translation studies from three aspects in his article. Starting from the philosophical basis of critical philology, structuralist linguistic translation and deconstruction translation, he pointed out that translation studies should be based on general pragmatics (2002). Subsequently, Lu published ''Constructing The Linguistic Basis of Translation Studies'' (2004), in which he pointed out that neither structuralist linguistics nor meta-linguistics were suitable for the linguistic basis of translation studies, and only taking speech act theory as the linguistic basis could reflect the essence of translation and show the characteristics of translation activities. This series of studies by Lv Jun have provided a new way of thinking for the study of the construction of translation studies and emphasized the transformation from structuralist linguistics to pragmatics. Li Zhenguo (2017) made a comparison between traditional linguistic methods and discourse linguistic methods, and drew similarities and differences between them, as well as their impact on translation studies.<br />
<br />
Yi Jing published his doctoral thesis ''On The Construction of Translation Studies'' (2009), which systematically and objectively sorted out the construction of translation studies. Kong Xiangli's thesis ''On The Construction of Translation Studies'' in China in 2009 gave a comprehensive overview of the construction of translation studies in China. These doctoral thesis are of great reference value for translation studies.<br />
<br />
Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. In ''A Study on Linguistic Translation'' (2008), Zhang Boran affirmed the contribution of modern linguistics to the development of theoretical research on translation. Yi Jing (2012) also believed that the study of translation theories can be systematized, scientific and objectified, largely due to the development of linguistics. Zhao Wenting summarized the theoretical research on translation of Western linguistic schools in 2016. Zhang concluded that linguistic research on translation has gone through three main stages, all of which have made outstanding contributions to the development of translation studies. Zou Bing and Mu Lei (2020) focused on the relationship between linguistics and translation studies, analyzing the contributions of early and contemporary linguistic approaches to translation studies. And they also emphasized on the multiple paths of contemporary linguistic approaches. They believed that translators should pay close attention to the new development of linguistic research methods and try to apply them to the study of translation.<br />
<br />
In recent years, translation studies have developed rapidly. With the rise of cognitive linguistics and corpus linguistics, the research of translatology also has appeared the trend of multimodal development. Wang Yin in ''Translation View in Cognitive Linguistics'' proposed that reality precedes cognition and cognition precedes language. Language is the product of reality and cognition, so is translation. Experience and cognition precede translation, and translation is also the result of experience and cognition. Later, many scholars have studied the relationship between cognitive linguistics and translation. Wen Jing (2012) proposed the theory of cognitive linguistics to provide a new perspective for translation studies. Fan Xiangtao and Lu Bixiao (2019) have combed through Chinese and Western studies and found that western cognitive translation studies have been constantly innovating in terms of concepts and methods. In contrast, domestic research on cognitive translation is relatively backward and still in the evaluation stage, and there is still a great space for future research on cognitive translation.<br />
<br />
Liao Qiyi proposed in ''Corpus and Translation Studies'' (2000) that the development of corpus linguistics has exerted great influence on language studies and translation studies closely related to language studies. He discussed the positive significance of the corpus related to translation teaching and translation theory. Li Yan (2020) reviewed the corpus-based translation studies in China from 1999 to 2018 and summarized the development characteristics and deficiencies. She proposed that we should not only learn from the research results of foreign corpus, but also develop corpus translation research with Chinese characteristics.<br />
<br />
From the above literature review, it can be seen that since the last century, from the emergence of the consciousness of translation studies construction to the realization of the independence of translation studies, translation studies have developed rapidly under the joint efforts of numerous linguists and translators. In recent years, translation studies have shown a trend of interdisciplinary and diversified development, and the construction of translation studies has become a focus of current research.<br />
<br />
==='''3.The Construction of Translatology '''===<br />
<br />
In this chapter, the author firstly makes a distinction between translation and translation studies, then introduces the research objects, main contents and characteristics of translation studies, and finally summarizes the three development stages of translation studies.<br />
<br />
'''3.1Translation and Translatology'''<br />
<br />
"Translation" and "translatology" are two distinct but often seriously confused concepts. The most familiar concept is translation, but there is no exact definition of translation.“Translation is the communication of the meaning of a source-language text by means of an equivalent target-language text.”（Wikipedia）And Eugene A. Nida defined that “Translating consists in reproducing in the receptor language, the closest nature equivalent of the source language message, first in terms of meaning, and secondly in terms of style.” As can be seen from the definition of translation, translation is a cross-cultural activity involving the conversion of two languages.(Tan Zaixi 1987)<br />
<br />
In a different aspect,“Translation studies is an academic interdiscipline dealing with the systematic study of the theory, description and application of translation, interpreting, and localization.” In English, "translatology" is used to refer to translation studies." (Wikipedia) Liu Zhongde also set the definition that translatology is a comprehensive and systematic study of the law of bilingual transformation in translation, and a basic science of the law and method of translation thinking".（Liu Zhongde，1995）<br />
Translatology is a human science that studies translation. The study of translation has its own unique object of study -- bilingual transformation. Around this center, translation studies also carry out researches on translation history, translation theory, translation criticism, translation teaching and so on.Translation Studies borrows much from the various fields of study that support translation，such as linguistic，literature，philosophy etc.<br />
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'''3.2 Three Stages of Translatology'''<br />
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Throughout the development history of translation in China and the West, the development of translation studies has gone through three similar processes, from early translation practice to the awakening of the need to establish an independent discipline to the rapid development of translation studies.<br />
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'''3.2.1 Early translation practice'''<br />
<br />
Translation practice has a long history in both China and the West. Because of the needs of daily communication and cultural exchange, translation has become an important part of social life. China has a long history of translation, which can be traced back to the Han and Tang Dynasties. In the late Ming and early Qing dynasties, translation flourished for the second time. Then a large number of translation practitioners appeared in the late Qing Dynasty and early Republic of China. They translated a large number of texts for the purpose of saving the country, such as Yan Fu and Lin Shu. There were more translation practices in modern China, such as Lu Xun, Lin Xianyi, Fu Lei and so on.The early Western translation went through the Latin translation stage and the Bible translation period. By the Renaissance, there were a large number of translators and translated works. From the 17th century to the 19th century, the western translation of classical works reached a climax, during which A·F·Tytler and Schleiermacher explored the early translation theory. It can be said that translation theory originates from translation practice, which has laid a good foundation for theoretical exploration for centuries. Theory and practice are combined to promote each other.（Yi Jing,2008)<br />
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'''3.2.2 The awareness of an academic discipline'''<br />
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Since translation is an activity involving language, linguistics is a science specialized in the study of language. For a long time, translatology has been included in the field of linguistic study. But in the early 20th century, with the emergence of a group of highly competent and independent-minded translation theorists, they called for "translation must become an independent discipline". People gradually realized that translation practice without the guidance of scientific theories is blind, and it is necessary to establish a discipline specializing in translation activities. James S. Holmes asked for the consolidation of a separate discipline and proposed a classification of the field. Nida and Willss also argued that translation is a science, not a mere technical activity.<br />
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Such a group of people also appeared in modern China. Lin Yutang used the word "translation studies" many times in the 1930s. Dong Qiusi put forward in 1951 the idea of building a scientific and systematic translation theory system. After Dong, a group of famous translators such as Tan Zaixi and Liu Miqing also indicated that translation studies must be established.With so much effort devoted to translation theorists, the study of translation developed into an independent discipline in the 1980s.（Wang Qinghua，2017）<br />
<br />
'''3.2.3 The rapid development stage of translation studies'''<br />
<br />
Translation studies, as a young discipline, has developed rapidly since it established its independent status, just as linguistics did at the beginning. Translation studies show a trend of multiple approaches, and there are many schools of translation, such as the school of language and the school of literature and art. Many scholars specialized in translation studies and have published a series of articles and works trying to build a comprehensive and systematic discipline. Up to now, translatology has become an important humanities subject in language studies.(Tan Zaixi 2018)<br />
Translatology has developed alongside the growth in translation schools and courses at university level. In 1995, a study of 60 countries revealed there were 250 bodies at university level offering courses in translation or interpreting. In 2013, the same database listed 501 translator-training institutions. Accordingly, there has been a growth in conferences on translation, translation journals and translation-related publications. The visibility acquired by translation has also led to the development of national and international associations of translation studies. It has shown a tendency to broaden its fields of inquiry, and this trend may be expected to continue.（Wikipedia）<br />
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==='''4.The Influence of Linguistics on the Construction of Translatology'''===<br />
<br />
For the formation of translatology, one of the most conspicuous factors is the application of cross-disciplinary research, which not only expands the search field of translation studies, but also promotes people to study translation from different perspectives to explore its essence. From the discussion of translatology in the previous chapter, it can be seen that among the many related disciplines, linguistics is the most closely related discipline. This chapter mainly discusses the influence of linguistics on translation studies from three aspects: first, the exploration of translation problems by early linguists, second, the influence of linguistic theories on translation studies, and finally, the reference significance of the construction experience of linguistics for translation studies.<br />
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4.1 Contributions of early linguists to translation<br />
<br />
As one of the important ways of constructing translation studies, linguistics has made an important contribution to the development of translation studies. With the development of modern linguistics, many linguists begin to explore translation from the perspective of linguistics. So many people who have made great contributions to translatology are linguists or those who have received systematic education in linguistics. Even early academic conferences on translation were included in the category of linguistic conferences.<br />
Humboldt was a German linguist and politician. He had a deep understanding of many languages and was the first to demonstrate the translatability and untranslatability. Jacobson, one of the representatives of the Prague school, first borrowed concepts of "signifier" and "signified" that proposed by Saussure to study the differences between the linguistic form and content of translated texts. He divided translation into three types: intralingual translation, interlingual translation and intersemiotic translation. He defined the research object of translation and studied translation theories from the perspective of linguistics. Catford is a representative of the London School of Linguistics. He adopts Halliday 's theory of systemic-functional grammar to study the nature, category, equivalence, transformation and limitation of translation. Georges Mounin, a French linguist, used the theory of structuralist linguistics to analyze the linguistic barriers in translation, expounded the relationship between translation and philology, context and syntax, and systematically studies the problem of translatability.（Yang Zijian 1987）<br />
<br />
These early linguists' contributions to translation are reflected in two aspects. On the one hand, they studied translation from the perspective of language and further revealed the essence of translation, which made translation get rid of the early empiricism and mysticism and directly promoted the development of translation theory. On the other hand, their research inspired later scholars to continue to explore the value of translation. However, these linguists' contributions to translation still have some limitations, because they only take translation as a part of linguistics to study, so the scope and depth of their research are not enough.<br />
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4.2 Translation studies based on linguistic theory<br />
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In the 1950s and 1960s, a relatively systematic theory of linguistic translation was formed in the West. Later, some translation scholars began to use the structural theory, transformational generation grammar theory, functional theory, and discourse analysis theory of modern linguistics to study translation. With the development of linguistics, many new achievements of linguistics have been applied to translation studies, such as sociolinguistics, discourse linguistics, cognitive linguistics, etc. The development of contemporary linguistics provides a new perspective for the construction of translation studies and gives new vitality to traditional translation studies.<br />
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4.2.1 The influence of Structuralist linguistics<br />
<br />
Structuralist linguistics began with Saussure 's masterpiece A Course in General Linguistics, which is regarded as the beginning of modern linguistics. Many linguists take Saussure's theory as the theoretical foundation and regard linguistic units as the research object to analyze "pure linguistic forms". After the emergence of structuralist linguistics, it developed rapidly. By the early 1930s, it occupied the dominant position in Europe and The United States and formed various schools of universities. With the promotion of structural linguistics, translators begin to conduct translation studies with the help of structural linguistics.(Lvjun，2004)<br />
<br />
Nida put forward the translation theory under the influence of Bloomfield and Chomsky. He referred to Chomsky 's theory of transformational generative grammar, summarized a set of rules for systematic language translation and proposed the core concepts of "the science of translation" and "dynamic equivalence/Functional equivalence". Nida 's translation theory has had a great influence in the West and China. Wilss, a German translation theorist, further elaborated Nida 's theory and insisted that translation is a science. Using the theory of general linguistics, Russian translation theorist Barkhudalov divided the language hierarchical system into six levels: phoneme, morpheme, word, phrase, sentence and discourse. According to the language level of the translation unit, six corresponding translation equivalents can be divided accordingly, which is also known as the "six-level equivalence theory" .(Yi Jing,2012)<br />
<br />
Structural linguistics advocates to focus on analyzing the linguistic form, syntactic structure and linguistic unit of the source language, and adopts syntactic component analysis. But this way of analysis overemphasizes the formal structure of language and neglects the social and cultural environment of language.（Zou Bin,Mu Lei,2020)<br />
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4.2.2 The influence of discourse linguistics<br />
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For a long time, the theory of structural linguistics has been the focus of translation studies, but with the deepening of translation studies, the shortcomings of structural linguistics have gradually appeared. Some scholars try to get rid out of the pure language research and study translation in a broader scope. Many translators apply discourse linguistics to the study of translation, because discourse linguistics is not confined to the study of language itself, but expands its vision to the context and communicative functions of language.（Zhang Meifang，Huang Guowen，2002）<br />
Hatim and Mason are the earliest foreign scholars who study translation by using pragmatics. They studied speech act from the perspective of pragmatic translation of context. Christiane Nord is a leading figure in the German school of Functional Translation. She used the theory of functional linguistics for research and analysis, emphasizing the need for interdisciplinary research between translation and linguistics, philosophy, sociology and computer science. In China, Zhang Meifang studied translation from the perspective of language function, while Huang Guowen explored the translation of ancient poems from the perspective of systemic-functional linguistics. They affirm the significance of discourse linguistics in the study of translation and actively explore the translation analysis methods of discourse linguistics.<br />
The focus of discourse linguistics is on the whole text, meaning is reflected through linguistic structure, and translation equivalence is established at the level of text and communication. Its object of study is not only the language system, but also the interlingual factors. Discourse linguistics also studies how to achieve equivalence on the communicative level of discourse by analyzing the characteristics, genre and situational context of discourse, which has many implications for the theory and practice of translation.（Zhang Meifang，Huang Guowen，2002）<br />
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4.2.3 The influence of contemporary linguistics<br />
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As a school of contemporary linguistics, cognitive linguistics was formed from the late 1980s to the 1990s, which takes experiential philosophy as its background, anti-transformational generative grammar as its theoretical basis and is related to various disciplines such as artificial intelligence and psychology. Translation is also a psychological activity. The process of translation is a cognitive system, which includes language cognition, context cognition, discourse cognition, subject cognition of translation and sociocultural cognition. Therefore, cognitive linguistics can be used to analyze translation so as to better understand the author's intention and the unique mode of expression. Therefore, cognitive linguistics not only provides a new perspective for translation studies, but also guides the development of translation theory and practice.（Wang Yin,2017）<br />
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Corpus linguistics is a branch of linguistics that studies language on the basis of corpus. Since the 1990s, corpus linguistics has provided a large number of analytical methods and corpus for translation studies. At present, parallel corpus, multilingual corpus and comparable corpus are widely used. The parallel corpus collects original texts in one language and their corresponding translations into another. Multilingual corpus is a complex corpus composed of two or more monolingual corpus texts of different languages. The comparable corpus collects original texts in a language, such as English, as well as texts translated from other languages. The translation corpus provides a new tool for translation studies and provides great convenience and new research ideas for translation studies.(Liao Qiyi， 2000)<br />
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4.3 The experience of the construction of linguistics<br />
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In the 19th century, linguistics began to acquire discipline autonomy. The birth of Saussure 's Course In General Linguistics in 1916 became the beginning of modern linguistics, and the independent discipline of linguistics has been firmly established. At present, a relatively mature linguistic system has been formed. For translation studies, a young discipline, the development course, structure and trend of linguistics are of great inspiration and reference value.<br />
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4.4.1 Discipline development<br />
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Linguistics achieved independence earlier than translatology, but the development course of linguistics and translatology is similar. From the perspective of the development of linguistics, linguistics was first attached to other disciplines. After the efforts of many linguists, it has become a truly independent discipline. Second, there were branches of grammar before there was the core branch of general linguistics. Finally, many schools and different theories have emerged with the development of linguistics, and many new theories have been proposed based on the deficiencies of the original theories.（Kong Xiangli，2009）<br />
The course of the development of linguistics can enlighten translation studies. First, in the process of its development, translation studies must insist on the independent status of the subject and grasp the autonomy of the subject. Second, translation studies need to develop their own core branches, to publish cross-generational works; Finally, the diversification of disciplines should be encouraged and different ideas and theories should be allowed to emerge.<br />
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4.4.2 Discipline structure<br />
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Because linguistics has been independent for a longer time, its disciplinary structure is more systematic and mature than that of translation studies. At present, many scholars are trying to build a disciplinary framework of translatology, and the disciplinary structure of linguistics is a good reference example.<br />
From the perspective of disciplinary structure, linguistics has many branches and a huge system, which can be divided into two categories: general linguistics and applied linguistics. The former includes phonetics, phonology, morphology, syntax, semantics and pragmatics. The latter includes sociolinguistics, psycholinguistics, neurolinguistics, discourse analysis, computational linguistics, cognitive linguistics, etc. Each branch has its own field of study, and there are smaller branches.（Yi Jing，2009）<br />
Referring to the disciplinary structure of linguistics, translation studies can also try to build a similar framework according to their own disciplinary characteristics, such as general translation studies and applied translation studies.<br />
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4.4.3 Development Trend of discipline<br />
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Both linguistics and translatology are interdisciplinary subjects that can be referenced and assimilated from other related disciplines. Translation studies and linguistics can also learn from each other and develop together.<br />
In the process of development, linguistics penetrates many other disciplines, such as sociology, psychology, logic, information theory, neurophysiology, computer science, etc., forming many marginal disciplines or cross disciplines, such as sociolinguistics, psycholinguistics, neurolinguistics, cognitive linguistics, etc. Translatology, as a new discipline, must not be confined to the study of translated texts, but should view the development of other disciplines from an open perspective, and learn and summarize experience.（Kong Xiangli，2009）<br />
<br />
==='''5.Conclusion'''===<br />
Linguistics has gone through many stages of development, and each stage has formed different schools of theory and research methods, which have also brought important theoretical and methodological enlightenment to translation studies. The influence of linguistics on the construction of translation studies is mainly reflected in three aspects: first, the exploration of translation problems by early linguists led translation studies to the approach of scientific research; Secondly, modern linguistic theories provide new perspectives for translation studies, such as structural linguistics, discourse linguistics, cognitive linguistics and corpus linguistics. Thirdly, the development of linguistics can provide experience for the construction of translation studies. Linguistics and translatology are the most closely related disciplines, and the relationship between them has always been the focus of discussion. Now, it has basically reached a consensus that linguistics is closely related to translation studies, and linguistics can provide a scientific theoretical basis for translation studies and translation activities. However, as Liu Miqing said, "Translators' attitude towards all other disciplines should only be used for reference, not grafting." (Liu Miqing, 1989) Based on the development of translatology, translation studies should reasonably use the research results of linguistics for reference, instead of copying them completely.<br />
<br />
==='''References'''===<br />
Catford, J.A.(1965). ''Linguistic Theory of Translation'' . Oxford University Press.<br />
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Holmes, James S.(1975). The Name and Nature of Transition Studies . ''Holland Amsterdam, Amsterdam University Press''.<br />
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Jixing LONG. (2019). Translation Studies From Multiple Perspectives. ''Studies in Literature and Language.''<br />
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Baker Mona.（2006). Translation and Conflict: A Narrative Account . London and New York: Routledge.<br />
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Ding Xinshan. 丁信善. (1998). 语料库语言学的发展及研究现状. [The Development and Research Status of Corpus Linguistics]. ''当代语言学''[Modern Linguistic] 3-5.<br />
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Fang Xiangtao,Lu Bixiao. (2019). 范祥涛,陆碧霄.认知翻译研究的观念和方法. [Concepts and Methods of Cognitive Translation Studies]. ''外语教学''[Foreign Language Education] 8-12.<br />
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Huang Guowen. 黄国文. (2006). 关于翻译研究语言学探索的几个问题. [Questions about the Linguistic Exploration of Translation Studies]. ''外语艺术教育研究''[Educational Research on Foreign Languages & Arts] 35-41.<br />
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Kong Xiangli. 孔祥立. (2009). 中国翻译学学科建设论. [On the subject construction of Chinese Translation Studies]. 上海外国语大学[Shanghai International Studies University].<br />
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Li Yan, Feng Huali. 李艳,冯华丽.(2020) 国内基于语料库的翻译研究二十年综述(1999—2018). [A review of 20 Years of Corpus-based Translation Studies in China(1999—2018)]. ''成都理工大学学报(社会科学版)'' [Journal of Chengdu University of Technology(Social Science) ]105-110.<br />
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Liu Miqing. 刘宓庆. (1989). 西方翻译理论概评. [An Overview of Western Translation Theory]. ''中国翻译''[Chinese Translators Journal] 2-6.<br />
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Liu Zhongde. 刘重德. (1998). 关于建立翻译学的一些看法. [Views on the Establishment of Translation Studies]. ''外国语(上海外国语大学学报)'' [Foreign Languages (Journal of Shanghai International Studies University)] 27-31+60.<br />
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Lv Jun. 吕俊. (2004). 建构翻译学的语言学基础. [The Linguistic Basis of Translation studies]. ''外语学刊''[Foreign Language Research] 96-101.<br />
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Liao Qiyi. 廖七一. (2000). 语料库与翻译研究[Corpus and Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 380-384.<br />
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O Aiping. 欧爱萍.(2012). 浅谈语言学对翻译学科的影响. [A Brief Discussion on the influence of Linguistics on translation]. ''中外企业家''[Chinese and Foreign Entrepreneurs] 179-180.<br />
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Tan Zaixi. 谭载喜,Eugene A.Nida. (1987). 论翻译学的途径. [Approaches to Translation Studies]. ''外语教学与研究''[Foreign Language Teaching and Research ] 24-30+79.<br />
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Wang Yin. 王寅. (2005). 认知语言学的翻译观. [Translation View in Cognitive Linguistics].''中国翻译''[Chinese Translators Journal] 15-20.<br />
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Wang Yin. 王寅. (2017). 基于认知语言学的翻译过程新观. [Translation Process View Based on Cognitive Linguistics]. ''中国翻译''[Chinese Translators Journal] 5-10+17+129.<br />
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Wang Qinghua,Zhang Chunbai. 汪庆华,张春柏. (2017). 翻译学的先驱:董秋斯翻译学思想探析. [A Pioneer of translation Studies: An Analysis of Dong Qiusi's Translation Studies]. ''上海翻译''[Shanghai Journal of Translators]67-72+95.<br />
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Yi Jing, Xie Chu. 易经,谢楚. (2012). 翻译学从属于语言学吗?——析语言学派的翻译学定位. [Does Translation Belong to Linguistics? -- An Analysis of the Translation Orientation of Linguistic Schools]. ''湖南人文科技学院学报''[Journal of Hunan Institute of Humanities，Science and Technology] 74-77.<br />
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Yi Jing. 易经. (2009). 试论翻译学体系的构建. [On The Construction of Translation Studies ].湖南师范大学[Hunan Normal University ].<br />
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Yang Zijian. 杨自俭. (1987). 谈谈语言科学的发展. [A Discussion of the Development of Language Science].''山东外语教学''[Shandong Foreign Language Teaching] 10-15.<br />
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Yang Zijian. 杨自俭. (1993). 我国近十年来的翻译理论研究. [Research on Translation Theories in Recent Ten Years in China].''中国翻译''[Chinese Translators Journal] 11-15.<br />
<br />
Zhang Bairan. 张柏然. (2008). 试析翻译的语言学研究 [A Study on Linguistic Translation]. ''外语与外语教学''[Foreign Language Teaching and Research ]58-60.<br />
<br />
Zhang Meifang, Huang Guowen. 张美芳,黄国文. (2002). 语篇语言学与翻译研究. [Discourse linguistics and Translation studies].''中国翻译''[Chinese Translators Journal] 5-9.<br />
<br />
Zou Bin, Mu Lei. 邹兵,穆雷. (2020). 语言学对翻译学的方法论贡献——特征、问题与前景. [The Methodological Contribution of Linguistics to Translation Studies: Features, Problems and Prospects]. ''中国外语''[Foreign Languages in China] 77-84.<br />
<br />
==Analysis of Liaison Interpreting from the Perspectives of Receptional Aesthetics and Translator's Subjectivity 李璐伊 Li Luyi==<br />
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==Reflection on the Learning of Translation Studies in China 许晶 Xu Jing==<br />
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==The influence of translator's cultural identity on translation 周玉娟 Zhou Yujuan==<br />
<br />
==Descriptive translation studies 曹润鑫 Cao Runxin==<br />
<br />
===Abstract===<br />
The study of descriptive translation has greatly enriched the concept of translation, broadened the horizon of translation research, raised the status of translation research, and promoted the discipline of translation research, and as an important supplement to theoretical translation, descriptive translation has received more and more attention. In this paper, I will take Tuli's ''Descriptive Translation'' and Hermanns's ''Translation in Systems'' as two examples to briefly introduce the descriptive translation.<br />
<br />
===Key words===<br />
Descriptive translation studies; Translation studies<br />
<br />
===摘要===<br />
描述翻译研究将翻译置于译入语社会文化背景下进行考察, 极大地丰富了翻译的概念, 开阔了翻译研究的视野, 提高了翻译研究的地位, 促进了翻译研究的学科化, 作为理论翻译学的重要补充, 描述翻译学受到了越来越多的重视。本文将以以图里的《描述翻译学》和赫曼斯的《系统中的翻译》两本著作为例, 对描述翻译学进行简单的介绍<br />
<br />
===关键字===<br />
描述翻译学；翻译研究<br />
<br />
===Introduction===<br />
Traditional translation theory research focuses on the original work and the translator. The translator adopts the standards of "faithfulness" and "equivalence" as the criteria for translation, adopts the appropriate translation method, and finds the equivalence of the original language in the target language through linguistic analysis and comparison. This theory of translation is only confined to the micro-linguistic level, with the ultimate goal of faithfully conveying the meaning of the original work and without the constraints of macro-factors such as politics, history and culture outside the language. Guided by this theory, translation critics often take the faithfulness of the translation to the original text as the only criterion for evaluating the quality of the translation based on their own knowledge and experience, which is subjective and biased, and not conducive to the healthy development of translation criticism.<br />
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Since the 1960s, there has been a surge of cultural studies, and translation studies have also drawn nourishment from cultural studies and applied it to translation, injecting new vitality into translation studies. In particular, the "cultural shift" since the 1970s has a more trans-generational significance. Free from the constraints of the traditional "faithful" and "reciprocal" translation concepts, cultural translation research adopts a descriptive approach to analyze the history and cultural background of translations and their cultural influence on the translator's language objectively from the macro cultural context, This reveals the distortion, deformation and fusion of different cultures in the process of communication and collision. "Translation researchers no longer dwell on prescriptive instructions, but focus their research on a descriptive method. Translation is no longer regarded as a transformation between texts, but a unique political, cultural and literary behavior in the target language society. Describing the translation research method broadens the horizon of translation research, facilitates the objective and clear understanding of translation phenomenon, and has a great role in promoting the construction of the translation discipline as a whole.<br />
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In the 1970s, the introduction of the system concept accelerated the revolution of translation research. As a kind of descriptive translation studies, it broke away from the discussion of "how translation should be" that governed translation studies, and encouraged researchers to explore the role of translation in specific cultural contexts.<br />
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===Tuli and ''Descriptive translation''===<br />
The concept of "descriptive translation" was originally proposed by the Dutch scholar James Holmes, who published the paper "The Name and Reality of Translation Studies" in the Third International Symposium on Applied Linguistics held in Copenhagen in 1972. In the paper, he made a scientific division of translation studies, "He advocated that translation studies should be divided into two branches, 'pure translation' and 'applied translation', and 'pure translation' and 'applied translation' should be divided into two branches, 'pure translation' and 'applied translation'. It can be divided into 'descriptive translation study' and 'theoretical translation study'". [1] Descriptive translation research also includes: first, product-oriented research; second, process-oriented research; and third, function-oriented research. [2] These three studies are interdependent and inseparable. The expected position or function of the translator in the receiving culture should be regarded as the deciding factor governing the translation, while the standard translation mode in the target system dictates the translation strategy adopted by the translator to maintain the relationship between the source text and the translated text and achieve a balance between them. In addition, Tuli also suggests that theoretical translation and descriptive translation are also interdependent and mutually transformed. Theoretical translation can guide the research of descriptive translation, and the research results of descriptive translation include a series of coherent laws that can clarify their interconnections, which can be summarized and distilled into a theory guiding translation research.<br />
<br />
Based on Evan Zohar's multisystem theory and guided by the translations, Tuli proposes a translation study that constructs a framework adapted to the linguistic system of translation, and places translation within the social and literary system of the culture in which it is translated. Descriptive translation studies shifts the focus of translation research from translations to the translators' translation process, focusing on the reasons for the translators' choices in a specific historical and cultural context, which can avoid the one-sided and unreasonable evaluation of the translated text by traditional translation studies and explain the translation phenomenon more reasonably.<br />
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In Descriptive Translation and Beyond, Tuli describes the method of conducting research on descriptive translation, arguing that the initial stage of research is the stage of comparison. He says, "Since many parallel translations have been produced in different historical periods, comparisons between them have become more common, and comparisons between them are of course possible, but it is a much more complicated task than one might have imagined". [3]<br />
<br />
According to Tuli, the act of translation is an activity governed by norms, which refer to sociocultural constraints on translation behavior. At one end of the spectrum in terms of binding, sociocultural constraints are what might be called universally binding, more absolute rules, and at the other end are purely idiosyncratic preferences. Norms are distributed in a gradient between rules and idiosyncrasies, with binding force in between. From the normative point of view, rules and idiosyncrasies are "(more) objective" norms, while the latter are "(more) subjective" i.e. "less objective". The concept of the This concept is very important in its theoretical system.<br />
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He also identifies three types of translation norms embodied in the process: initial norms, preliminary norms, and optional norms. Initial norms refer to the basic choice a translator must first make between the norms of the source language text and the cultural norms of the translated language. The preparatory norms, which come into play before the translation process even begins, involve two aspects: translation policy, which takes into account the choice of the work to be translated, and translation immediacy, which refers to the tolerance for translation from the source language into other languages. Operational norms govern the decisions made in the translation process and can be divided into structural norms and linguistic norms. Among the three norms, the initial norm has an overarching role over the other two norms; the operational norm has a metaphysical character, which is the clarification of the initial norm in the translation process. [3]<br />
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According to Tuli, "a translation is any passage of text which, in a system of purposes, is represented as a translation or is considered as a translation, regardless of the grounds on which it is based". [4] Tuli's definition of translation broadens the scope of translation research, and many adaptations, retranslations, rewritings, imitations, translations, pseudo-translations, etc., which are excluded from traditional translation, are included in the scope of describing translation research.<br />
Generally speaking, pseudo-translations are marginalized objects in translation studies, because the so-called "translations" may not have corresponding source texts, but are only a means for some writers to make their works more prominent. "Exoticism" to attract the public's attention. But we should also be clear that its position in the cultural system makes pseudo-translations closely related to real translations. Admittedly, everything exists for a reason, and pseudo-translations are no exception. In my opinion, pseudo-translations can be divided into three kinds, one is real pseudo-translation, that is, translations fabricated by writers in the target culture under the guise of translation to gain the status of the translated works in the literary system; the other is possible pseudo-translation, that is, the translated text is handed down in the world but the corresponding source text is unverifiable, where unverifiability does not mean that the source text does not exist, but it may be lost or The other one is that the source text exists objectively, but due to socio-cultural differences with the translated language, the translator has to take naturalization measures, replacing some cultural characteristics of the source culture with the cultural specific items belonging to the culture of the translated language, so that the translation is no longer a complete translation of the source text. One of the major characteristics of pseudo-translation is the "translation tone" in the text. Due to the real existence of "translation cavity" in many translated texts, pseudo-translations are able to deceive many readers through this mask. Of course, since the "translation cavity" is the inevitable effect of the translator's alienation strategy in the translation process, we do not intend to criticize it here.<br />
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Figure 3 provides a model for descriptive studies of conjoint phrases as a means of translation. A conjoint phrase consists of two or more synonyms in the same language, which together form a single functional unit that expresses the same meaning or performs the same function. Near-synonyms are often found in Hebrew literature or in Hebrew translations. Many of these phrases, especially those that appeared in classicized texts, gradually evolved into fixed expressions. By the late 18th century, under the influence of the Renaissance, Hebrew culture struggled to adapt to the new modes of literary writing promoted by the surrounding European cultures. It was during this period that the Hebrew lexicon was reborn, and another spring was ushered in. The Hebrew writer or translator had to create a new type of text or a new mode of writing (the mode of the new European literature) using the old forms of the language (in this case, the use of synonyms) in order to produce a "credible" Hebrew text. This is equivalent to writing exotic forms of literature in the language of one's own people. However, the synonymy was suppressed for a long time before it was really reborn, and was of secondary importance in the whole Hebrew literature system. This is evidenced by their common use in children's literature and in translations. In translations, the near-synonyms of the source text are often transferred to the target language, and the differences between the two cultures and traditions make such transfers difficult. In Hebrew translations, synonyms are often used instead of the corresponding individual words in the source text to capture the characteristics of the native literature. There are also rare translations in which the near-synonyms appear as mere additions due to the complete absence of a corresponding item in the source text. As Figure mentions, very often the use of synonyms is not only for the function of their counterparts in the source text, but is an attempt to bring back the tradition of Hebrew translation in one's own research and that of others. [3]112<br />
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According to Tuli, the original intent of translation is to meet the needs of one culture. Translation uses a different language to introduce a text that already exists in one culture into another culture. In the process, there is both preservation of the source text and adaptation to the requirements of the target system. After a series of studies, Tully concludes that literary translations are affected by system ambiguity, pointing to two different kinds of translated texts: one in which the source text is already considered as a literary work in the source culture, and the other in which the translation of the source text is accepted as a literary work in the target culture. An example of a Bible translation is shown to illustrate the difference. The translation of the Hebrew Bible has become a classic religious text, but obviously there are differences between Jewish religious texts and non-Jewish religious texts. Of course, literary translations in both senses of the word are also consistent under certain conditions: when the two cultures share similar literary traditions in the act of translation, or when the literary system of the imported language is at a disadvantage compared to the literary system of the source language and tries to enrich the system with the advantages of the latter. Or when the translator occupies such a significant position in the culture that he or she can change the position of the translated text from the periphery to the center. Turi believes that literature is first and foremost a manifestation of culture, so he proposes three types of translation: language-oriented translation, text-oriented translation, and literary translation. In the process of translation, submission to the target literary models and norms will inevitably lead to the loss of the characteristics of the source text, but Tuli is concerned with what actually happens in the process of translation and the purpose of translation itself, not the acceptance of translation but the acceptability of the translated text. The real manipulation of literary translation is not the fact whether the product is accepted by the target culture, but the probability that the structure or composition of a text will be accepted following a definite pattern. In fact, Tuli has put forward his own viewpoint on translation research, that is, translation research oriented to the target language.<br />
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Translation-Specific lexical items, which are words translated from the source language, originate in the target language but do not belong to it. Of course, such terms are also subject to certain social and temporal backgrounds. The existence of translation-specific terms saves translators a lot of trouble in translation, and has become an effective method to be adopted in the translation process.<br />
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In his study of descriptive translation, Tuli emphasized the objective neutrality of the researcher and avoided value judgments too much. He clearly believes that it is possible to be neutral in the study of culture and history. He tries to appear objective by using a lot of scientific jargon. This claim has been challenged by many scholars, including some close to descriptive translation studies. Hans J. Vermeer, for example, argues that Tuli's early approach was in some sense "meta-prescriptive" in the sense that it set preconditions for the analysis of translation. [5]49 Venuti, on the other hand, argues that "translation studies can never be merely descriptive". He points out that the mere fact of taking translation as a subject of cultural history or cultural criticism is a rebellion against the marginal position of translation in the current cultural hierarchy, and that the choice of a subject in a particular historical period is always related to the current cultural needs. [6] 312 Snell-Hornby has also politely criticized Tuli's insistence on neutrality and objectivity, arguing that value judgment is inevitable in translation studies. [7]25 The criticisms of these scholars are undoubtedly extremely insightful. Since the advocates of translation studies firmly believe that translation is the process and product of multiple factors, and that translators are manipulated by various forces and cannot be independent of their social and cultural environment, why should they think that researchers can be independent of all influences and be completely objective and neutral? In the end, this position is an ideal that is not feasible in actual research.<br />
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=== Hermanns and ''Translation in Systems''===<br />
The study of descriptive translation was formed in the late 1970s, developed in the 1980s, consolidated, expanded and revised in the 1990s, and is still flourishing today. Summarizing the development history of descriptive translation in the past 30 years, and pointing out the future development direction, it is undoubtedly helpful to the further development and improvement of this research method. However, it is not easy to make an objective and impartial summary and evaluation of the development of translation studies in these 30-odd years.<br />
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Although there is a relatively stable group of research scholars and their own basic theories in descriptive translation, in general, their theories are not mature and stable enough, even the representatives of descriptive translation, such as Zuoha's theories are still in the stage of continuous verification and revision. In addition, although scholars belonging to the same field of descriptive translation share the same general direction of research, it does not mean that their views are identical. There is a big difference between "norm" and Chesterman's "norm". This requires the summarizer to have a clear understanding of the history, development history and the latest development of each school of theory of descriptive translation. Secondly, in addition to a deep and detailed grasp of descriptive translation, the summarizer should also have the ability to grasp the macro and prospect. In other words, he should stand at a high position in the research of descriptive translation, draw the future development prospect of descriptive translation on the basis of summary, and point out the way forward. In other words, he has to take a higher position in the research of descriptive translation, map out the future development prospect of descriptive translation on the basis of summary, and point out the way forward.<br />
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The book can be summarized into four parts. The first part mainly consists of the first four chapters, from analyzing the conditions and process of the formation of a new theory, to introducing the early germ of description and system theory and its eventual formation into a new theory in the 1970s, and describing the origin of descriptive translation and its guiding principles. The contents of this part make a good preparation for the following parts, because from the gradual maturation of various relevant factors before the formation of the description and system theory to the final establishment of a complete theory of its own, it reveals the inevitability of its emergence and its broad prospect of development. Chapter 4 introduces Tuli's theory, analyzes the concept of "reciprocity" from different aspects, and then questions the definition of translation, which arouses the reader's sympathy. The second part, chapters five to seven, begins with descriptive translation and introduces different scholars' researches on how to describe the relationship between the original text and the translated text from different angles. The author then introduces the concept of "norm" and introduces the "norm" proposed by Tully and the "norm" proposed by Chesterman respectively. It is a proposal for the study of translation norms. The author then goes on to describe how translation studies began to develop in two different directions after the introduction of the concept of norms, namely, trying to find possible universal rules for translation and going into history, exploring the identity of translation and culture, why we have defined translation accordingly, and how to trace the origins of these ideas. Part III consists of chapters 8-10, which mainly introduce systems theory. Chapter 8 introduces multivariate systems theory, which is the most important and widely-attended theory in systems theory. This chapter introduces the sources, functions and limitations of multivariate systems theory, and points out the deficiencies of this theory, providing a new perspective for future researchers. The following chapters introduce more systems theories. Some of these theories attempt to develop a better systems theory from the limitations of the multiple systems theory, while others use concepts and ideas from other branches of the humanities to develop a completely different theoretical perspective. In particular, Pierre Bourdieu and Niklas Luhmann's theories are described in detail. In the fourth and last two chapters, the author makes a comprehensive criticism of the description and system theory, points out that it needs to be further improved, and then envisages the possible directions of its development: one is to study the history of translation, the other is to provide suitable tools for the study of translation in the current environment, and the third is to deepen the study of translation theory. Compared to the analysis of the previous sections, the last two chapters are somewhat simpler. Of course, it is not easy for any scholar to analyze translation studies so thoroughly.<br />
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Scholars who study descriptive translation have proposed that literature should be regarded as "a complex and dynamic system", and that literary translation studies should "adopt a descriptive, target-language-based, functional and systematic research approach". [8]10-11 This viewpoint breaks the traditional research method of many scholars for a long time, that is, from source text to translation, and emphasizes the influence of the ideology, literary concepts and other factors on the translation from the socio-cultural background of the target language, and then describes and studies the translation on the basis of this, in order to find out the various norms that restrict the formation and acceptance of the translation. This is undoubtedly a major reversal of tradition, and also covers a broader scope of research, as more factors in translation will directly affect the formation of the translation, and at the same time, placing the translation in a larger system is also a more severe test for the translator.<br />
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===Conclusion===<br />
Descriptive translation studies focuses on the description of translated works, which makes up for the deficiency of traditional translation research, opens up a new perspective in translation research, and contributes to the healthy development of translation discipline. The results of description should help to reveal the essence of translation and deepen the understanding of the translation discipline. Otherwise, it is obviously not very meaningful to do translation research just for the sake of description and be satisfied with a few sentences which are subjective to the described phenomenon without systematic research explanation. We should not only look at translation from a micro perspective, but also establish a macro awareness and grasp the cultural background factors of translation research as a whole. The traditional normative translation research method and descriptive translation research are not mutually exclusive but complementary, and we should take the advantages of each other and combine the two, so that this kind of translation research is a comprehensive translation research.<br />
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===References===<br />
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[5]Vermeer, Hans J.A Skopos Theory of Translation[M].Heidellburg:TEXT-con, 1996.<br />
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[6]Venuti.Lawrence.The Translator’s Invisibility[M].A History of Transla-tion.London&New York:Routledge, 1995.<br />
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[7]Snell-Homby, Mary.Translation Studies.AnIntegrated Approach[M].Re-vised ed.Amsterdam:John Benjamins, 1995.<br />
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[8]Hemans, Theo, ed.The manipulation of Literature[M].London&Sydney:Croom Helm, 1985.<br />
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== An overview of descriptive translation studies and its relationship with normative translation studies 肖伊宁 Xiao Yining==</div>Han Wanzhen